tihvary  of  Ithe  Cheolojical  ^eminarjp 

PRINCETON  •  NEW  JERSEY 
PRESENTED  BY 

Rufus  H.  LeFevre 

.5.PS7 


f       Arp.   21  1952 
1774=.  Xg.///?/GAL  B^>'^ 


CHRISTIAN  CO-OPERATION 

IN   ACTUAL    life;  ^ 

OR, 

"  United  Brethren  in  Christ." 


OF  THEIR  ORIGIN  AND  PROGRESS,  AND  SOME  OF  THEIR 
ELEMENTARY  PRINCIPLES. 


IIV    FIVE    I»A.rtTS. 


By  JOHN  VINTON  f^OTTS. 


That  they  may  be  one. — Jesus 


DAYTON,   OHIO: 
UNITED   BRETHREN  PUBLISHING   HOUSE. 

1874. 


Entered  according  to  Act  of  Congress,  in  the  year  1874,  by 

JOHN  V.  POTTS, 

In  the  office  of  the  Librarian  of  Congress,  Washington,  D.  C. 
All  rights  reserved. 


TO  ALL  THOSE 

WHO  LOVE  THE  HOLY  BIBLE, 

UNADULTERATED  TRUTH, 

A  PURE  AND  LIBERAL  CHRISTIANITY, 

AND  A  HUMBLE  CHURCH, 

WITH  CHRISTIAN  UNION  AND  CO-OPERATION, 

THIS  BOOK 

IS  RESPECTFULLY  DEDICATED 

BY 

THE  AUTHOR. 


RECOMMENDATIONS. 


opinion  of  the  Conference  Co7nmiiiee. 


The  undersigned,  a  committee  appointed  by  the  Sandusky  Annual 
Conference,  to  examine  the  manuscript  of  "CHRISTIAN  Co-OPERATION," 
respectfully  submit  the  following  : 

The  book  is  written  by  Rez\  John  V.  PoUs,  a  minister  in  good 
standing  in  the  United  Brethren  Church,  a  man  of  unimpeachable 
moral  character,  a  very  respectable  scholar,  skillful  with  the  pen,  and 
esteemed  by  all  who  know  him. 

We  have  read  the  manuscript  as  carefully  as  our  time  and  circum- 
stances would  allow.  It  gives  a  clear,  concise,  and  correct  history  of 
our  origin  and  progress;  defends  our  principles  and  polity  earnestly 
and  manfully.  Where  in  any  case  the  author's  private  opinion  is  in 
any  respect  different  from  the  commonly  accepted  church  view,  which 
does  not  often  happen,  it  is  given  modestly  and  courteously.  We 
think  the  book  will  give  a  coi'rect  reason  for  our  existence,  an  ex- 
planation of  our  successes  and  failures,  as  far  as  we  have  had  any  of 
the  latter,  and  put  us  not  only  before  many  of  our  own  people,  but  al- 
so before  strangers,  in  a  fair,  honest,  and  desirable  light.  It  will  tend, 
we  think,  to  make  our  people  love  the  church  of  their  choice  more 
than  ever,  for  they  will  see  in  its  plan  and  success  more  things  worthy 
of  their  love. 

We  do  not  hesitate,  therefore,  to  recommend  its  publication,  be- 
lieving it  will  do  the  Church  good,  and  that  it  is  well  worthy  of  a  pe- 
rusal by  our  people.         Very  truly,  etc. 

H,  A.  Thompson,    "j 

J.  B.  Resler,  >•  Committee. 

J.  A.  Crayton.       J 


RECOMMENDATIONS.  5 

What  Ml  educated  Presbyterian,  who  has  read  the  manuscript, 
thinks  of  the  work.  John  Nichols,  M,  D.,  Superintendent 
Ohio  State  Industrial  Home  for  Gir-ls,  Ohio  White  Sulphur 
Springs,  Delaware  County,  Ohio,  says  : 

"  CHRISTIAN   CO-OPERATION   IN   ACTUAL   LIFE." 

In  these  days,  foreshadowed  to  Solomon's  vision,  a  ftew  book  is  no 
rarity ;  but  the  one  now  in  press,  with  the  above  title,  by  Rev.  J.  V. 
Potts,  is  justly  entitled  to  a  candid,  thoughtful  perusal,  not  only  by 
those  of  the  author's  ecclesiastical  affinities,  but  also  by  all  who  would 
intelligently  and  fairly  judge  a  branch  of  the  family  of  Christ  by  its 
own  records  ;  and  more  especially  by  those  who  are  intently  longing 
for  the  promised  time  when  the  watchmen  shall  see  eye  to  eye,  and 
God's  people  shall  be  one. 

Three  circumstances  aid  the  writer  in  forming  a  correct  and  impar- 
tial estimate  of  the  work  :  First.  An  examination  of  the  manuscript. 
Second.  A  somewhat  intimate  acquaintance  with  the  author  for  a  few 
years  past.  Third.  Being  connected  with  another  religious  denomina- 
tion. 

While  veiy  naturally  taking  the  church  of  his  choice  for  his  starting- 
point,  presenting  in  a  candid  and  lucid  manner  its  origin,  character- 
istics, progress,  principles,  results  and  aims,  the  author  infuses, 
throughout,  his  own  earnest,  catholic,  progressive  spirit,  as  the  soul, 
the  animus  of  the  work. 

While  it  is  not  expected  that  all  will  indorse  every  detail  therein, 
yet  it  will  be  suggestive  to  every  earnest  seeker  of  the  peace,  prosper- 
ity, efficacy,  and  final  triumph  of  the  church  universal.  Its  object  and 
aim,  and  its  spirit,  recommend  it  to  the  attention  of  every  thoughtful 
reader.  Jno.  Nichols. 

Ohio  White  Sulphur  Springs,  April  28,  1874. 


Views  of  one  of  our  educators,   John  E.  Guitner,  A.  M.,  Pro- 
fessor of  Greek,  Otterbein  University. 

"  CHRISTIAN   co-operation    IN   ACTUAL   LIFE." 

i 
Above  is  the  title  of  a  new  book,  now  in  course  of  publication,  by 
Rev.  John  V.  Potts,  who,  though  still  a  young  man,  has  an  acquaint- 
ance with  the  principles  and  practices  of  the  church  of  his  choice 
which  is  rarely  attained  by  those  even  who  have  spent  a  life-time 
therein.  * 

Recognizing,  as  I  do,  the  existence  of  an  urgent  need  of  a  book  of 
this  character,  and  having  had  an  opportunity,  extending  through  a 


b  RECOMMENDATIONS. 

series  of  years,  to  become  acquainted  with  the  character  and  bent  of 
the  author,  knowing  his  uniformly  unexceptionable  life  hitherto,  as 
well  as  his  characteristic  gifts  of  mind  and  his  fine  literary  taste,  I 
have  no  hesitation  in  bespeaking  for  his  work  a  hearty  welcome  and  a 
ready  sale,  both  in  our  own  Church,  and  wherever  there  are  earnest 
seekers  after  truth.  John  E.  Guitner. 

Otterbein  University,  April  i6,  1874. 


How  a  graduate  of  Betha7iy  College,  IV.  Va.,  and  a  Disciple, 
or  Christian,  writes.  E.  Lowry,  Editor,  Eureka,  Illinois, 
says  : 

''CHRISTIAN   CO-OPERATION." 

"  The  author  is  personally  known  to  us  as  a  very  laborious,  consci- 
entious, and  painstaking  Christian  minister,  whose  book  can  be  relied 
on  as  thoroughly  honest  and  accurate,  and  carefully  thought  out.  He 
represents  a  growing  denomination,  which  has  become  a  power  in 
many  parts  of  the  land ;  and  all  who  wish  to  keep  posted  as  to  the  re- 
ligious aspects  of  the  times  should  possess  themselves  of  this  work." 
—  iVood/ord  yoztrnal,  June  20,  1873. 


Words  frotn  the  Westcrville  Banner, 

Rev.  J.  V.  Potts  is  busily  engaged  in  superintending  the  publica- 
tion of  his  new  book,  entitled  "Christian  Co-operation."  We 
have  briefly  scanned  a  portion  of  the  advance  sheets  as  they  came 
from  the  press  of  the  United  Brethren  Publishing  House,  at  Dayton. 
The  typography  is  complete,  on  fine  tinted  paper.  The  matter  shows 
marks  of  careful  preparation  jjy  the  author,  the  thought  being  expressed 
in  easy,  graceful,  and  sometimes  elegant  language.  The  book,  though 
a  centennial  work  for  the  United  Brethren  in  Christ,  is  not  confined 
in  scope  nor  interest  entirely  to  its  pale,  but  contains  incidents  of 
Christian  history,  and  thoughts  upon  the  unity  of  Christian  effort, 
which  will  pay  a  perusal  by  all  Christians,  and  the  reading  jniblic  at 
large. —  WestouilU  Banner,  April  16,  1874. 


PREFACE 


This  is  by  no  means  a  narrow,  selfish  or  exclusive  book. 
It  is  meant  exclusively  for  no  class,  or  clan,  or  clique,  to 
the  exclusion  of  the  rest  of  God's  intelligent  creatures. 
All,  all,  are  invited  to  come  and  read,  ruminate,  resolve, 
and  act — to  act  as  the  deeper  convictions  of  the  heart  may 
direct. 

I  invite  the  minister  and  the  lawyer,  the  farmer  and  the 
merchant,  the  rustic  and  the  critic,  the  rich  and  the  poor, 
the  believer  and  the  skeptic,  all  classes  and  professions 
and  religious  persuasions,  to  a  careful  and  candid  consid- 
eration of  the  contents  of  this  work. 

The  book  is  not  a  eulogy.  It  is  a  work  of  earnest 
thought,  and  means  decided  and  combined  action.  It  is 
not  written  to  erect  a  monument  to  the  foibles  of  any  peo- 
ple. It  would  supplant  error  by  the  milder  method  of  in- 
culcating the  truth.  It  sometimes  praises  where  it  can. 
Where  it  can  not,  it  passes  in  silence,  or  stops  awhile  to 
carefully  deduce  the  truth  from  known  and  recognized 
principles.  It  is  folly  to  quarrel  with  history,  even  though 
it  has  not  been  made  aright. 

The  idea  of  the  work  was  first  suggested  by  reading  such 
books  as,  "Why  am  I  a  Presbyterian?  "  "Why  am  I  a  Lu- 
theran?" "Instructions  of  the  executive  committee  of  the 
American  Tract  Society,"  and  the  "Craftsman  and  Tem- 
plar's Text-Book."  The  thought  was  further  stimulated  by 
reading  "  The  Puritans  and  their  Principles,"  and  by  exam- 
ining the  "  Methodist  Manual"  and  "  The  Christian  Sys- 
tem."    The  Evangelical  Alliance,  in  its  grand  movements, 


8  PREFACE. 

has  had  its  influence  on  the  spirit  of  the  work.  None  of 
these  is  taken  as  a  model.  Hence  the  book  is  original  in 
its  plan  of  execution. 

In  its  structure,  form,  and  spirit,  three  thoughts  have  been 
before  the  mind.  The  first  has  been  to  make  the  book  in- 
teresting as  a  new  creation,  as  a  fiction,  giving  it  also  the 
charm  and  air  of  real  life.  Those  who  love  fiction  will 
doubtless  find  here  interest.  It  is  a  living  reality.  The 
thing  lives  and  moves  and  breathes.  The  system  here 
brought  out  is  instinct  with  life.  The  idea  it  develops  is 
not  an  abstraction  upon  which  to  build  a  new  theory.  It 
is  concrete,  and  exists  "in  actual  life."  Truth,  reality,  is 
stranger  and  better  than  fiction ;  and  the  fancy  can  play 
among  living  forms  with  more  substantial  and  animated 
bliss  than   in  the  wild,   untamed  fields  of  mere  romance. 

It  is  meant  to  be  a  book  of  devout  piety.  This  is  the 
second  thought.  It  will  minister  grace  to  the  reader.  It 
will  make  him  better  for  perusing  its  pages.  Religion  does 
in  some  sense  concern  all  men;  and  it  loses  nothing  from 
the  charm  which  actual  life  imparts.  Asceticism  is  a 
plague.     Active  piety  is  life;  non-action  is  death. 

In  a  certain  sense,  this  is  a  work  of  art.  This  is  the 
third  thought.  It  may  be  only  a  fancy.  The  critics  must 
decide.  The  book  is  built  upon  a  single  idea — complete, 
round,  full,  well  defined.  This  idea  is  Christian  co-opera- 
tion; and  the  whole  work  is  a  development  of  this  single 
thought.  And  this  thought  is  organic — practically  so.  It 
is  not  like  "Locke's  Grand  Model,"  which  could  not  be 
reduced  to  practice.  One  hundred  years  have  proved  that 
the  system  works  well.  Each  part,  section,  if  not  para- 
gra])h,  subserves  a  purpose  in  the  general  plan,  yet  each 
has,  in  many  cases,  an  intrinsic  and  independent  value, 
and  may  be  read  with  profit,  alone,  as  well  as  in  its  con- 
nection. 

The  work  is  largely  suggestive.  It  could  not  be  exhaust- 
ive. Its  plan,  scope,  and  size,  forbade  this.  Condensa- 
tion was  a  continual  necessity.  Whole  pages  have  been 
compressed  into^ingle  sentences.  The  salient  points  have 
been  touched,  and  much,  very  much,  is  left  to  the  thought 
of  the  thoughtful  reader.     The  leading  features  of  a  great 


PREFACE.  9 

system  of  Christian  union  and  co-operation  are  here  pre- 
sented; and  for  Unity's  sake,  the  work  deserves  attention. 
It  is  fondly  hoped  that  the  book  will  have  a  candid  hearing 
wherever  Christians  aim  to  love  each  other,  and  by  all 
those  who  think  that  Christian  people  should  work  together 
for  the  world's  salvation. 

Thanks  are  here  returned  to  the  many  friends  who  have 
encouraged  me  to  go  forward,  by  kind  words,  by  subscrib- 
ing, and  some  by  paying  in  advance  for  the  work.  This 
confidence  is  among  the  sweetest  reflections  of  my  business 
life.  No  one  will  think  it  difficult  for  me  to  say,  God  bless 
these  friends.  But  above  all,  thanks  are  due  to  the  Giver 
of  "every  good  and  every  perfect  gift,"  for  so  graciously 
granting  life  and  strength  and  means  to  issue  this  book 
from  the  press.  It  is  now  kindly,  prayerfully,  hopefully 
submitted  to  the  public. 

Dayton,  Ohio,  June  8,  1874. 


CONTENTS. 


INTRODUCTION. 


PAGE 


Degenerate  Tendency — The   Demand — Inspiriting — 

The  Exhibition — Union  and  Co-operation 17 


PART  I. 

ORIGIN  . 

Religious  Ancestry.  2.  The  Reformation.  3.  The 
Christian  World.  4.  A  Pioneer  Movement.  5. 
A  New  Effort.  6.  The  First  Church.  7.  Balti- 
more Church  Book.  8.  This  Work  a  Develop- 
ment. 9.  Among  the  Germans.  10.  The  Ne- 
cessity.    II.  The  Expansion  and  Consolidation.     27 


12  CONTENTS. 

TART  II. 

THE    BASIS. 

pa<;k 

Chapter  I. — The  Church,  i.  Its  Human- Base.  2. 
Its  Definition — Uses  of  the  Term.  3.  Its  Na- 
ture      59 

Chapter  II. — The  Cathohcity  of  the  Church 80 

Chapter  III. — Unity  in  the    Church,      i.  Theories. 

2.  Negations.  3.  Unity  of  Faith.  4.  Unity  of 
Experience.     5.  Personal  Piety.     6.  The  Means 

of  Grace 95 

Chapter  IV. — The  Spirit  of  the  Church,  i.  The 
Authority   of  the   Church.     2.    Our   Liberality. 

3.  Privileges  of  the  Laity  among  us.  4.  Preroga- 
tives of  General  Conference.  5.  The  Missionary 
Element 123 

Chapter  V. — The  Government  of  the  Church 145 

Chapter  VI. — The  Ministry  of  the  Church,  i.  Mode 
of  Making.  2.  The  Advantages.  3.  Qualifica- 
tions. 4.  Parity  of  Ministers.  5.  Definition  of 
Terms.  6.  The  Duties  of  Ministers.  7.  The 
Support  of  the  Ministry 163 

Chapter  VII. — Education  in  the  Church,  i.  An 
Identified  Idea.  2.  An  Historical  Resume.  3. 
Our  Educational  Facilities.  4.  Condensed  Argu- 
ments    179 


CONTENTS.  13 

PART  III. 
THE  EVOLUTION. 

PAGE 

Chapter  I. — Confession  of  Faith igy 

C HAPTER  II.  — Constitution 1 99 

Chapter  III. — The  Membership , 201 

Chapter  IV. — ^Assemblies 207 

Chapter  V. — The  Ministry 215 

Chapter  VI. — Church  Organizations 228 

Chapter  VII. — Ritual 241 

Chapter  VIII. — Decisions,  Instructions,  and  Admo- 
nitions of  General  Conference 243 


PART  IV. 

PERMEATING  PRINCIPLES. 

Chapter  I. — The  Family.     P^-incipIe  i 261 

Chapter  II. — Civil  Government.     Principle  2 282 

Chapter  III. — Temperance  Question.     Principle  3.   296 

Chapter  IV. — Carnal  Warfare.     Principle  4 314 

Chapter  V. — Vocal  and  Instrumental  Music.     Prin- 
ciple 5 329 

Chapter  VI. — Involuntary   Servitude.      Principle  6.  353 


14  CONTENTS. 

PART  V. 
RESU  LTS. 

PAGE 

Chapter  I. — Difficulties 373 

Chapter  II. — Statistics 380 

Chapter  III. — Our  Institutions 382 


Remarks 397 

Index 401 


ADDRESS  TO  THE  READER. 


"Grace  and  peace  be  multiplied  unto  you  through  the 
knowledge  of  God,  and  of  Jesus  our  Lord,  according  as 
his  divine  power  hath  given  unto  us  all  things  that  pertain 
unto  life  and  godliness,  through  the  knowledge  of  him  that 
hath  called  us  to  glory  and  virtue :  whereby  are  given  un- 
to us  exceeding  great  and  precious  promises;  that  by 
these  ye  might  be  partakers  of  the  divine  nature,  having 
escaped  the  corruption  that  is  in  the  world  through 
lust.  And  besides  this,  giving  all  diligence,  add  to  your 
faith  virtue;  and  to  virtue,  knowledge;  and  to  knowl- 
edge, temperance;  and  to  temperance,  patience;  and  to 
patience,  godliness;  and  to  godliness,  brotherly  kind- 
ness; and  to  brotherly  kindness,  charity.  For  if  these 
things  be  in  you,  and  abound,  they  make  you  that  ye  shall 
neither  be  barren  nor  unfruitful  in  the  knowledge  of  our 
Lord  Jesus  Christ.  But  he  that  lacketh  these  things  is 
blind,  and  can  not  see  afar  off,  and  hath  forgotten  that  he 
was  purged  from  his  old  sins.  Wherefore  the  rather,  breth- 
ren, give  diligence  to  make  your  calling  and  election  sure  : 
for  if  ye  do  these  things,  ye  shall  never  fall :  for  so  an  en- 
trance shall  be  ministered  unto  you  abundantly  into  the 
everlasting  kingdom  of  our  Lord  and  Savior  Jesus  Christ. 
Wherefore  I  will  not  be  negligent  to  put  you  always  in 
remembrance  of  these  things,  though  ye  know  them,  and 
be  established  in  the  present  truth."     (II.  Pet.  i.  2-12.) 


INTRODUCTION. 


The  tide  of  the  human  heart  sweeps  backward.  Decay 
marks  everything  of  earth.  Thus  it  has  ever  been  since 
the  sin  of  Adam.  He  who  would  go  forward  must  stem 
the  current.  We,  too,  are  in  danger  of  retrograding, — of 
losing  sight  of  first  principles, — of  forgetting  our  true  mis- 
sion in  the  world, — of  turning  our  faces  away  from  Jeru- 
salem and  becoming  dumb  to  the  songs  and  interests  of 
Zion, — of  seeking  mere  numbers,  wealth,  influence,  ease 
and  popularity,  instead  of  the  elevation  of  the  world,  and 
the  salvation  of  men.  Frequent  reviews  are  necessary  to 
keep  alive  in  us  the  spirit  of  our  forefathers,  and  of  insur- 
ing in  us  a  memory  of  the  duties  we  are  called  upon  to 
perform. 

A  stream  breaks  through  a  mighty  gorge  in  yonder  lofty 
mountain.  It  rushes  and  foams  as  it  descends  to  the  plain. 
What  strength  it  exhibits  as  it  turns  the  great  wheel  in  the 
mill !  The  channel  widens  as  the  stream  flows  on,  but  if  it 
receive  no  supplies  of  water,  the  depth  decreases  as  the 
width  increases.  If  it  flow  on  without  tributaries,  it  soon 
becomes  absorbed  by  the  earth  and  air.  It  ceases  to  be  a 
home  for  the  sportive  trout,  or  sly  eel.  The  thirsty  beast 
comes  in  vain  to  its  channel.  The  good  housewife  finds 
some  other  retreat  for  her  weekly  task.  The  fibrous  root 
draws  no  moisture  from  the  stream.  Boys  sport  in  the 
empty  channel,  all  fearless  of  the  mighty  current  that  once 
dashed  against  its  banks,  or  flooded  and  moistened  the 
plain. 

So  a  church  organization  may  increase  in  societies,  mem- 
bers, forms  of  worship,  wealth,  and  worldly  influence  ;  but, 
unless  it  have  frequent  supplies  of  grace,  and  increase  in 
2 


18  INTRODUCTION. 

the  knowledge  of  God,  it  will  become  absorbed  in  the  ele- 
ments of  the  world  and  be  utterly  powerless  for  good.  It 
will  fail  to  give  true  instruction  to  the  mind  or  point  the 
thirsty  soul  to  the  fountain  of  life,  where  he  may  slake  his 
thirst    and   be    satisfied   with   the   good    things   of   God. 

Churches  that  would  prosper  must  till  the  soil  of  soul  and 
mind,  and  pray  for  frequent  streams  of  grace.  They  must 
have  new  channels  of  light,  joy,  and  usefulness  breaking 
in  upon  them  all  along  the  way,  as  time  sweeps  on  toward 
the  great  ocean  of  eternity.  As  the  main  channel  widens, 
it  must  deepen,  and  be  filled  with  the  pure  and  irresistible 
tide  of  truth.  Outside  pressure  must  be  met  and  resisted 
by  internal  stability,  life,  and  activity. 

This  state  can  be  maintained  only  by  frequent  and  rigid 
drilling  in  first  principles,  —in  their  multitudinous  theo- 
retical and  practical  application  to  outer  and  inner  life. 
New  phenomena,  new  circumstances,  new  conditions,  and 
new  developments  are  constantly  presenting  themselves  in 
the  strange  progress  of  human  events.  Men  want  to  know 
how  to  apply  these  principles  or  they  will  be  continually 
misled. 

History  corroborates  the  statement.  Man  placed  in 
Eden  glory  did  not  long  enjoy  the  enviable  position 
assigned  him  by  his  Maker.  Israel,  though  started  right  in 
(he  race  of  life,  of  empire,  of  religion,  and  of  glory,  soon 
cried  for  a  king,  not  that  they  might  be  more  like  their 
God,  but,  forsooth,  that  they  might  be  like  the  nations 
round  about.  They  were  kept  plodding  in  their  way  only 
by  the  most  severe  scourging;  and  even  in  the  face  of  this 
they  finally  so  declined  in  virtue  as  to  become  a  lifeless, 
leafless,  fruitless,  dry,  dead  thing,  fit  only  for  the  fires  of 
God's  wrath. 

The  Christian  church,  whose  foundation  was  laid  by 
Christ  himself,  and  established  by  the  chosen  twelve,  soon 
grew  powerful,  and  almost  as  soon  grew  corrupt.  Even 
while  the  energetic  and  devoted  Paul  lived,  he  said,  "The 
mystery  of  iniquity  doth  already  work."  I  rarely  read  the 
nervous  language  of  John  the  divine  to  the  church  at  l'q)h- 
csus  without  having  stirred  within  me  the  most  i)eculiar 
feelings.     Tears  almost  unbidden  start.     The  heart  throbs 


INTRODUCTION.  19 

Strangely.  See  John  on  the  Isle  of  Patmos !  The  wild  beasts 
are  around  him.  The  mad  waves  beat  the  rocky  shore.  He 
is  happy  withal.  The  Christian  hero  communes  with  God. 
He  has  a  vision.  He  writes  to  his  brethren.  He  praises 
them  for  their  labor,  their  works,  their  patience,  their  oppo- 
sition to  evil,  their  zeal  in  ferreting  out  hypocrites,  and  be- 
cause their  strength  is  so  renewed  at  the  name  of  Jesus. 
But  then  follow  burning  words:  "Nevertheless  I  have 
somewhat  against  thee,  because  thou  hast  left  thy  first  love." 
How  many  who  read  these  lines  have  left  their  first  love? 
Has  God  reason  to  have  something  against  thee,  dear 
reader  ? 

Where  is  Rome  to-day? — Rome,  on  her  seven  hills? — 
Rome  who  ruled  the  world  ? — Rome,  who  descended  in  a 
direct  line  from  the  apostles  ?  Do  not  all  know  her  cor- 
ruptions? 

Tlie  followers  of  the  pious  Menno  Simon,  in  a  few  cen- 
turies, grew  so  formal  as  to  drive  an  earnest-souled  Martin 
Boehm  from  their  communion. 

Can  "  United  Brethren  in  Christ,"  and  other  devout 
Christians,  hope  to  be  exempt  from  the  temptations  which 
others  have  followed  to  their  hurt?  Reader,  reject  the 
tempting  bait,  maintain  the  old  landmarks  of  God,  and 
struggle  forward  to  a  higher  and  better  life.  You  will  have 
many  temptations.  Many  a  crisis  will  come.  The  strength 
of  your  principles  will  be  tested.  You  are  expected  to  be 
true  to  your  trust.  Disgrace  not  the  cause  you  have 
espoused.  You  may  go  forward  to  something  better,  but 
go  not  back  to  something  worse. 

THE   DEMAND. 

Old  forms,  old  ideas,  and  old  systems  do  not  meet  the 
demands  of  the  age.  Men  are  outgrowing  themselves,  and 
everywhere  the  cry  is  coming  up  for  something  better. 

This  work  has  been  written  to  meet  a  want  which  has 
been  felt  by  the  author — felt  most  sensitively — for  over  ten 
years  It  is  a  book  mostly  of  foot-prints.  The  ground 
had  been  nearly  all  gone  over  before  the  printed  form  was 
thought  of.     Being  in  a  large  measure  a  record  of  experi- 


20  INTRODUCTION. 

ences  and  results  in  the  stern  and  trying  duties  of  life,  it 
may  serve  the  same  purpose  to  others  that  it  has  to  the 
author, — that  of  a  hatui-book  or  manual  of  principles.  The 
book  wells  up  from  a  great  want  in  the  author's  own  heart. 
It  may  help  others  who  are  in  the  same  state  of  mind. 

During  the  ministrations  of  fourteen  years,  he  has  found 
the  wants  of  many  the  same  as  his  own.  He  writes  for 
those  whose  yearnings  after  the  truth  have  been,  or  may  be, 
as  his  own.  He  writes  because  there  is  upon  him  a  kind  of 
inspiration;  and  time  alone  will  tell  whether  the  impulse  be 
from  above  or  below. 

Men  want  rallying  points.  So  it  has  always  been.  A 
hero  never  wants  admirers.  This  is  a  general  truth.  They 
gather  around  him  as  the  filings  of  steel  to  the  magnet. 
Confidence  keeps  the  world  moving,  and  is  filling  heaven 
with  hosts  of  happy  choristers.  A  great  general  rushes 
into  his  surprised  and  retreating  army.  His  men  rally, 
rout  the  enemy,  and  gain  a  glorious  victory.  A  mighty 
host  is  marshaled  under  the  name  of  Jesus,  and  the  number 
is  swelling  every  year. 

Men  are  social  beings.  They  love  to  associate,  and  love 
that  which  ties  them  together.  They  want  a  bond  of  union, 
and  without  it  they  separate.  They  associate  in  art,  agri- 
culture, literature,  and  religion.  It  is  natural  to  ask,  What 
keeps  them  together?  A  common  bond  will  always  unite. 
Without  this,  combinations  break  asunder.  Inquiring 
minds,  in  religion,  are  not  satisfied  with  a  mere  church  or- 
ganization, forms  of  worship,  meeting-houses,  and  stated 
services.  These  are  necessary;  but  they  are  not  all.  A 
deeper  thought  awakens  the  heart.  On  what  principles  are 
these  things  based  ?  Whence  came  they,  and  how  do  they 
comport  with  the  word  of  God?  Are  they  sufiicient,  in 
their  present  form,  to  accomplish  all  that  is  designed? 
Thus  the  mind  reaches  out  and  beyond  itself,  makes  aggres- 
sive searches  after  truth,  and  comes  back  ladened  with  the 
richest  spoils.  Without  solid  reasonings  and  cardinal 
principles  such  inquiring  and  aggressive  minds  are  not  sat- 
isfied or  safe. 

While  Moses  was  with  Israel,  Joshua  was  not  needed  as 
a  leader.     Till  Christ  left  his  disciples,  the  Comforter  came 


INTRODUCTION.  21 

not.  Before  Paul  left  the  churches,  he  gave  them  the  dog- 
mas to  keep.  When  John  could  not  be  with  the  seven 
churches,  he  wrote  them  letters  which  remain  to  this  day. 
Wherever  the  Christian  religion  goes,  Christ  and  the  Holy 
Bible  are  used  as  hero  and  creed.  Christ,  the  Christian 
may  worship ;  the  Bible,  he  may  follow. 

These  truths  are  applicable  in  a  minor  sense.  We  shall 
see.  The  influence  of  the  Baltimore  Church,  its  disciplin- 
ary regulations,  Otterbein's  impressive  teaching,  his  execu- 
tive ability,  his  commanding  powers,  his  pious  and  exem- 
plary life,  met  certain  wants  during  his  stay  on  earth.  But 
his  death  caused  a  vacuum,  and  it  was  severely  felt.  There 
was  a  terrible  waste,  by  which,  during  nine  or  ten  years, 
we  lost  one  half  of  our  whole  membership.  A  leader  in 
Israel  had  fallen,  and  the  shock  was  felt  throughout  the 
ranks.  This,  and  the  experience  of  others,  taught  us  the 
necessity  of  some  stronger  bond  of  union.  A  general  plan 
of  co-operation  was  imperatively  demanded.  Something 
must  be  done  or  death  must  come.  A  rallying  point  was 
needed;  a  watch-word  was  wanted  that  similar  spirits  would 
recognize.  Something  was  needed  to  awaken  the  energies 
and  arouse  to  decided  action.  Having  thus  felt  the  neces- 
sity and  importance  of  having  a  leader,  our  fathers  chose 
that  that  leader  should  not  be  an  erring  man,  but  some- 
thing that  would  endure,  and  be  a  concentration  of  the 
will  of  the  whole  membership. 

They  chose  something  that  could  travel  quietly  and 
cheaply  all  over  the  whole  country,  visit  every  house,  and 
abide  in  every  family.  They  took  something  whose  words 
and  principles  could  not  be  influenced  by  outside  pressure, 
and  whose  voice  would  be  the  same  to-morrow  as  to-day, 
and  would  not  change  unless  they  changed  it;  something 
which  the  people  could  read  again  and  again,  and  apply 
whenever  necessary.  They  chose  something  concise  and 
scriptural,  mild  and  firm,  which  might  be  handed  down 
from  sire  to  son,  and  which,  not  being  considered  infallible, 
might  be  subject  to  such  changes  as  subsequent  develop- 
ments of  truth  might  indicate.  So  the  General  Confer- 
ence, called  in  1815  by  the  voice  of  our  people,  formed,  as 
they  were  instructed,  in  a  manner  not  derogatory  to  the 


22  INTRODUCTION. 

word  of  God,  a  small  hand-book,  or  manual,  for  the  use  of 
the  churches.  It  was  called  a  discipline.  And  a  valuable 
acquisition  it  proved  to  be.  It  met  the  demand  for  the 
time. 

But  a  growing  cause  has  new  wants  arising  from  year  to 
year.  So  in  twenty-two  years  there  was  a  call  for  a  more 
orderly  statement  of  the  principles  of  government.  In 
1837-41  the  Constitution  was  formed.  Then  came  the  de- 
mand for  higher  culture  among  us,  and  schools  sprung  up 
to  meet  the  want.  In  1853  came  the  "Home,  Frontier, 
and  Foreign  Missionary  Society,"  to  satisfy  the  yearnings 
of  many  souls  for  the  missionary  work.  The  printing 
press  was  needed;  it  was  called  for,  it  came,  and  is  doing 
us  a  noble  work.  The  Sabbath-school  cause  has  been  called 
for,  and  is  coming.  There  has  been  a  cry  for  more  church- 
houses;  and  the  Church-erection  Society  arises  to  lend  a 
helping  hand. 

Our  cause,  though  a  hundred  years  old,  is  in  its  incipient 
stages.  It  is  in  its  minority.  Instead  of  having  finished 
its  mission,  as  some  have  vainly  supposed,  it  has  hardly 
commenced  its  work.  It  is  a  rising  cause  and  it  becomes 
us  to  understand  ourselves,  that  we  may  work  to  a  purpose. 
Our  strength  has  never  yet  been  half  developed.  But  few 
are  apparently  conscious  of  the  latent  strength  in  this  sys- 
tem.    The  times  demand  that  this  be  made  known. 

INSPIRITING. 

This  book  is  meant  to  inspirit.  The  cause  it  espouses  is 
a  worthy  one.  But  dark  seasons  come  to  the  best  of  men. 
Every  good  cause  has  its  Gethsemane.  If  times  of  depres- 
sion come,  we  should  not  give  up  in  despair.  A  brighter 
day  is  coming.  Christ  says,  "  In  the  world  ye  shall  have 
tribulation:  but  be  of  good  cheer;  I  have  overcome  the 
world."  No  darker  time  can  come  to  us  than  came  to  the 
disciples  when  their  Master  was  laid  away  in  the  tomb. 
That  was  a  time  to  try  men's  souls. 

In  the  darkest  hours  I  have  seen  silver  linings  to  the  low- 
ering clouds.  I  have  tried  to  chain  them  down  as  Frank- 
lin did  the  lightning  of  the  skies.     Here  they  are,  bottled 


INTRODUCTION.  23 

up,  and  who  wills  may  read.  If  men  can  not  accomplish  at 
once  what  they  desire,  they  are  disposed  to  become  fretful 
and  abandon  the  cause.  But  we  should  be  patient,  and 
^* learn  to  labor  and  to  wait." 

To  be  conscious  of  purity  in  motive,  principle,  and  ac- 
tion is  worth  more  than  a  world  of  ill-gotten  gain,  pow- 
er, and  glory.  "To  be  a  doorkeeper  in  the  house  of 
God  is  better  than  to  dwell  in  affluence  in  the  tents  of 
wickedness."  How  often  do  men  take  steps  under  discour- 
agements which  they  have  cause  to  regret  as  long  as  they 
live.  It  is  better  to  keep  in  the  beaten  track  when  the 
night  is  dark.  When  the  day  dawns  we  may  sally  forth  in 
new  paths. 

As  my  vows  impel  me  "to  administer  relief,  to  strengthen 
and  direct  those  that  are  afflicted  and  labor  under  tempta- 
tion," I  come,  in  God's  name,  with  my  mite,  however 
small  it  may  be,  and  throw  it  into  the  treasury  of  thought 
for  the  benefit  of  the  human  race. 

THE    EXHIBITION. 

It  has  been  thought  proper  that  the  world  should  have 
an  opportunity  of  looking  at  our  economy,  our  principles, 
our  practices,  our  ultimate  aims,  in  the  light  of  our  own 
representations.  It  is  not  likely  that  others  will  gather  to- 
gether the  fragments  we  have  strewn  along  the  pathway  of 
history,  arrange  our  principles  in  order,  defend  our  positions, 
or  make  our  influence  to  be  felt  in  the  world.  Others  find 
enough  to  do  in  their  respective  spheres.  If  it  falls  in 
their  way  they  may  give  us  a  hasty  glance,  but  if  they  do 
not  see  order,  harmony,  beauty,  and  strength,  they  pass  on 
in  their  accustomed  routine  of  action. 

Who  will  give  us  shape,  if  we  do  not  1  Who  will  give  us 
literature,  if  we  do  not  ?  Who  will  advocate  our  princi- 
ples, if  we  do  not?  Who  will  gain  us  converts,  if  we 
cease  our  exertions?  If  our  ground  is  maintained,  we 
must  maintain  it ;  if  our  banner  is  kept  flying,  we  must 
hold  it  up  to  the  breeze ;  if  our  cause  is  to  be  improved, 
we  must  improve  it;  if  our  principles  are  wrought  out  into 
a  symmetrical  structure,  our  hands  must  perform  the  task; 


24  INTRODUCTION. 

if  our  mission  is  accomplished,  we  must  accomplish  it;  it 
this  system  is  to  be  held  up  to  the  light  and  shown  to  the 
people,  who  so  well  qualified  to  do  so  as  ourselves? 

I  have  walked  through  this  ecclesiastical  machinery, 
noted  its  motive  power,  its  principles,  its  construction,  the 
more  important  parts  of  its  working  apparatus,  and  its 
standing  ijcculiarities,  and  have  thrown  them  together  in 
groups  with  such  remarks  as  were  thought  necessary  to 
their  understanding.  It  may  serve  as  a  hand-book  to  dis- 
pel the  mystery  that,  in  the  minds  of  many,  may  hang 
about  our  origin,  existence,  organization,  principles,  opera- 
tions, influence,  and  jiurposes. 

UNION  AND  CO-OPERATION. 

The  central  thought  which  permeates  this  whole  work,  is 
Christian  Union  and  Co-operation.  In  this  res])ect  it 
appeals  to  the  great,  warm,  pulsing  heart  of  Christianity 
everywhere.  This  is  an  old  theme  which  is  renewing  itselt 
every  year,  and  is  deservedly  enlisting  a  great  deal  of  at- 
tention at  the  present  time. 

How  can  all  Christians  work  together?  This  is  a  vital 
question,  and  one  of  vast  importance.  Many  answers 
have  been  given,  many  theories  started.  My  answer  and 
theory  will  be  found  in  this  book.  The  theme  gave  a 
theory,  the  theory  demanded  development,  and  the  de- 
velopment required  material.  I  must  either  originate  ma- 
terial, or  use  such  as  came  to  hand.  To  do  the  former,  one 
must  create  a  new  theory,  and  thus  open  the  way  to  pro- 
duce a  new  schism  in  the  body  of  Christ.  This  I  dare  not 
do,  for  there  are  too  many  divisions  already.  We  should 
all  seek  to  diminish  rather  than  increase  independent  or- 
ganizations. I  write  to  heal  and  not  to  harm,  so  a  choice 
was  made  among  existing  orders. 

In  tlie  filling  of  the  system,  some  may  be  inclined  'o  call 
the  hook  sectarian.  I  can  not  help  it.  I  had  to  make  an 
ele(  tion,  and  have  done  so.  I  might  have  fho.sen  some 
other  system.  Why  this  was  not  done  the  reader  may  be 
able  to  tell  when  he  has  finished  reading  the  work. 

It  is  said  that  the  Roman  Catholics,  certain  parties  among 


INTRODUCTION.  25 

the  Congregationalists,  the  Baptists,  the  Disciples,  the 
Christians  or  New  Lights,  and  some  others,  propose  plans 
for  the  union  of  all  Christians.  This  is  stated  as  though 
it  were  presumptuous  in  them  to  do  so.  There  is  nothing 
wrong  in  the  act  of  presenting  a  plan,  if  it  be  done  so  as  not 
to  create  division.  How  can  we  know  which  is  the  best  un- 
less we  examine  all?  If  after  a  fair  examination  and  a 
practical  trial  the  system  prove  unsuccessful,  or  justly  ob- 
jectionable, let  it  be  modified  or  give  place  to  something 
better.  What  is  proved  to  be  right,  need  not  be  lost.  It 
may  enter  into  some  new  form.  Thus  by  eliminating  the 
bad,  cherishing  the  good,  consolidating  homogeneous  ele- 
ments, and  by  co-operating  when  we  can  not  consolidate, 
we  may  finally  accomplish  the  end  so  devoutly  to  be  wished 
for,  namely,  the  union  of  all  Christians,  on  a  proper 
basis,  in  the  glorious  work  of  bringing  a  lost  world  back  to 
the  favor  and  salvation  of  God. 

It  is  true  that  there  are  too  many  divisions  already,  and 
we  should  seek  to  diminish  rather  than  to  multiply  them; 
yet  it  savors  of  selfishness,  bigotry,  and  religious  intoler- 
ance to  refuse  to  hear  what  a  man  has  to  say  on  this  ques- 
tion, or  abuse  him,  simply  because  he  may  not  be  of  our 
own  opinion. 

Here  is  the  author's  method  of  Christian  nnity.  Take  it, 
and  examine  it  carefully.  You  will  doubtless  find  much  of 
value  and  interest.  You  are  expected  to  read  with  an  un- 
biased mind.  What  is  true,  you  can  adopt;  what  is 
proved  to  be  wrong,  we  hope  to  be  willing  to  abandon. 
May  the  blessing  of  God  rest  upon  us  all  and  make  us  one 
in  heart  and  life. 


A   Plan   of   Christian   Co-operation ; 


OR, 


THE  UNITED  BRETHREN  IN  CHRIST. 


A  Review  of  their  Origin  and  Progress,  and  Some  of  their  Elementa- 
ry Principles. 


PART  I.— Origin  of  this  Plan. 


I.    Religious  Ancestry. 

Every  order  of  Christian  cliurches  is  doubtless 
pleased  if  it  can  find  a  connection,  in  spirit,  at 
least,  if  not  in  direct  succession,  with  the  apostolic 
church.  We  think  we  can,  with  but  little  difficulty, 
trace  this  happy  relationship.  Hence  we  claim, 
and  not  without  reason,  the  Waldenses,  the  Bohe- 
mians, the  United  Brethren,  and  the  Mennonites  as 
our  antecedents  and  ancestors.  Reinerus  Sacco,  a 
bloody  inquisitor  of  the  thirteenth  century,  speaks 
of  the  Leonists  or  "VValdenses  as  a  sect  which  had 
existed  for  over  five  hundred  years,  and  even  ad- 
duces authors  of  note  who  date  their  origin  back 
to  the  apostolic  age.  And  I  believe  authors 
generally  agree  in  ascribing  to  this  people,  under 
various  names,  great  antiquity.  The  work  under 
consideration  also  claims,  and  rightly,  too,  a  wing 
of  the  Reformation,  through  Zwingle,  Calvin,  and 


28  CHRISTIAN    CO-OPERATION 

the  German  Reformed  churches;  Luther,  Alehmcli- 
tou,  and  the  Lutheran  cliurches  ;  John  Knox  and 
the  Presbyterians.  We  appeal  to  veritable  history 
ill  verification  of  tliese  facts.  Hence  we  have  two 
ways  of  tracing  our  connection  with  tlie  apostolic 
church.  First,  through  the  Roman  Catholic,  or 
mother  church,  as  it  is  sometimes  called ;  second, 
through  the  Waldenses,  or  Protestant  churches,  as 
they  are  usually  denominated.  Rev.  Philip  Wm. 
Otterbeiu,  who  organized  the  first  church  of  tliis 
order,  was  a  German  Reformed.  With  him  were 
associated  many  Lutherans  and  Presbyterians. 
These  three  orders  sprung  from  the  bosom  of  the 
Roman  Catholic  churches.  Hence  through  this 
line  we  find  our  way  very  easily  back  to  the  times 
of  Christ.  Martin  Boehm,  who  Avas  the  principal 
associate  of  Otterbein,  was  a  Meunonite.  With 
him  came  many  of  his  Mennonite  brethren,  who, 
with  their  forefathers  under  different  names,  were 
Protestants  of  the  purest  type.  And  through  this 
channel  we  also  trace  our  connection  with  the 
apostolic  church.  These  two  parties,  so  much  un- 
like, meeting  in  the  new  world  about  one  hundred 
years  ago,  embraced  each  other  as  brethren  in  the 
love  of  the  blessed  Master,  threw  down  their  preju- 
dices, their  animosities,  their  unnecessary  ditt'er- 
ences,  bearing  with  each  otiier  where  they  could 
not  agree,  and  have  been  harmoniously  co-ojierating 
ever  since,  and  expect  to  continue  so  to  do  to  the 
end  of  time.  The  manner  in  which  these  eiementg 
were  brought  together,  the  means  by  which  they 
are  kept  from  separating,  their  mode  of  absoi-bing 
minor  elements,  and  how  they  are  doing  such  a 
great  work  for  God  and  humanity,  I  propose 
showing  in  this  work. 

The  mercy  of  the  one  party  met  the  truth  of  the 
other.     The  righteousness  of  the  one  system  and 


IN    ACTUAL    LIFE.  29 

the  peace  of  the  other  have  kissed  each  other.  And 
as  they  embrace  each  other,  they  exchxim,  "We  are 
brethren,"  for  we  have  a  common  Father  in  heaven, 
and  the  same  mother — the  church  of  Jesus  Christ. 

"Let  party  strifes  no  more 

The  Christian  world  o'erspread, 

Gentile  and  Jew,  and  bond  and  free, 

Are  one  in  Christ,  their  head." 


II.     The  liEFORMATION. 

Wickliffe  had  come  forth  as  the  "morning  star  ot 
the  Reformation  ;"  discreet  Zwingle  had  spoken 
from  the  recesses  of  the  Alps ;  bold  Luther  had 
flung  the  arrows  of  truth,  deeply  dipped  in  faith 
and  prayer,  at  the  See  of  Rome,  had  set  Wittemburg 
on  fire,  and  dared  boldly  to  confront  the  Diet  of 
Worms  with  these  noble  words :  "Let  me  then  be 
refuted  and  convinced  by  the  testimony  of  Script- 
ure, or  by  the  clearest  arguments ;  otherwise  I  can 
not,  I  will  not  recant ;  for  it  is  neither  safe  nor  ex- 
pedient to  act  against  conscience.  Here  I  take 
my  stand.  I  can  do  no  otherwise.  So  help  me 
God  !  Amen."  The  glorious  fruits  of  the  Refor- 
mation, under  Wickliflie,  Luther,  Zwingle,  Menno 
Simon,  Calvin,  and  Melancthon,  had  been  gracious- 
ly tasted.  The  precincts  of  the  Church  of  Rome 
had  been  invaded.  She  found  it  impossible  to  quell 
the  spirit  of  the  Bohemians,  for  that  spirit  was  al- 
most everywhere  developing  itself.  England,  Switz- 
erland, the  German  states  and  Holland,  were  free 
from  the  papal  yoke.  The  reformers  had  struck 
into  the  very  heart  of  oppression,  and  freedom  was 
unfolding  anew  her  wings.  Intellectual  and  relig- 
ious liberty  began  to  show  signs  of  health  and  vig- 


30  CHRISTIAN    CO-OPERATION 

orous  growth.  If  tlie  church  was  not  entirely 
disenthralled  from  the  doctrinal  errors,  the  worldly 
spirit,  the  blighting  inilueuces  of  the  papal  hie- 
rachy,  she  had  power  and  spirit  to  contend  with 
her  hoary-errored  foes. 


III.    The  Christian  World. 

Each  succeeding  reformation  soon  needs  reform- 
ing. Such  is  the  natural  and  lamentable  tendency 
of  the  human  heart  "to  evil,  only  evil,  and  that 
continually."  This  was  one  powerful  influence  the 
church  had  to  contend  with  when  emerging  from 
the  darkness  of  priestcraft.  And  so  it  is  yet.  But 
from  almost  heathen  darkness  and  the  grossest  re- 
ligious superstition  to  the  true  light  and  freedom 
of  the  gospel  was  not  but  one  bound.  This  would 
have  been  unnatural.  The  dust  and  clouds  of  the 
dark  ages  hung  to  them  and  around  them  even 
when  they  could  throw  their  arms  on  high  and  cry, 
Victory!  victory!  over  the  beast.  Christianity  had 
accomplished  a  great  work  in  throwing  off  the  re- 
ligious and  political  shackles  of  Rome.  In  this  she 
rejoiced,  and  so  did  not  feel  disposed  to  be  bound 
tightly  by  ecclesiastical  discipline  from  any  source. 
The  liberty  of  the  conscience  seemed  to  be  a  car- 
dinal doctrine,  especially  to  those  who  had  been  in 
any  way  oppressed.  The  Lutherans,  not  having 
been  brought  up  to  a  truly  evangelical  standard  ot 
doctrine  aud  discipline,  were  relapsing  into  the  tor- 
malities  ot  the  mother  church.  The  Church  of 
England  was  a  stupendous,  a  strong  establishment, 
but  in  it  spirituality  was  at  a  heavy  discount.  The 
conduct  of  many  of  its  pastors  was  disgraceful  to 
the  cause  of  Christ.    The  German  lleforraed,  while 


IN   ACTUAL   LIFE.  31 

urging  on  educational  and  missionary  operations  to 
some  extent,  were  greatly  lacking  in  deep  piety. 
The  Mennonites,  while  preserving  the  purity  of 
their  doctrines,  had  lost,  in  a  great  measure,  their 
spirituality.  The  Baptists  were  doing  a  good  work, 
but  seem  to  have  been  controlled  considerably  by 
surrounding  elements.  Presbyterianism  was  the 
state  religion  in  Scotland.  It  had  the  sweetest 
simplicity  of  worship,  but  was  troubled  with  two 
or  three  secessions  which  did  not  better  the  spirit- 
ual condition  of  its  people.  The  Quakers,  under- 
taking to  reform  England,  had  been  carried  to  the 
extremes  of  acting  or  not  acting,  just  as  the  spirit 
moved.  This  was  ultra  spirituality.  Many  of  them 
came  to  America  under  Wm.  Penn,  and  wielded  a 
powerful  influence  in  molding  the  opinions  of  the 
American  people,  especially  in  the  State  of  Penn- 
sylvania. They  were  rigid  moralists,  favorable  to 
education,  opposed  to  religious  intolerance,  to  all 
carnal  warfare,  to  oaths,  and  to  any  undue  respect 
paid  to  persons,  by  which  the  equality  of  all  men 
might  be  destroyed,  and  the  spirit  of  aristocracy 
fostered.  The  Puritans,  be  it  spoken  to  the  shame 
of  Protestant  England,  were  compelled  to  embark 
to  a  new  continent  to  enjoy  what  here  they  found, 
and  what  they  here  bequeathed  to  a  grateful  nation, 
"Freedom  to  worship  God."  The  Wesleys,  under 
the  reign  of  George  II.,  in  1729,  had  commenced 
that  gracious  work,  which,  being  extended  to 
America  in  1765-6,  has  had  such  a  glorious  career. 
But  notwithstanding  all  this  there  was  a  wide  waste 
of  sin,  a  wilderness  of  error,  and  a  deep  spiritual 
darkness  existing  almost  everywhere,  enough  to 
call  forth  the  best  energies  of  the  whole  Christian 
church.  The  world  was  ripe  to  the  harvest.  We 
see  a  few  Germans  in  the  states  of  Pennsylvania, 
Maryland,  and  Virginia  casting  in  the  sickle,  and  his- 
tory with  eternity  will  tell  the  reward  of  their  labors. 


6Z  CHRISTIAN    CO-OPERATION 

IV.    A  Pioneer  Movement. 

This,  then,  is  not  a  child  of  foreign  birth.  It  is 
no  exotic  plant.  It  was  early  planted  on  the  free, 
fresh  soil  of  happy  Columbia,  and  sprung  up  amid 
the  soul- trying  times  and  stern  realities  of  pioneer 
life.  Except  the  l!^ew  School  Presbyterians,  organ- 
ized in  1741,  and  since  reunited  with  the  Old  School, 
we  are  the  oldest  religious  order  of  American 
origin.  Other  churches,  it  is  true,  existed  here  be- 
fore us,  but  they  had  been  organized  in  foreign 
lands  and  brought  with  them  their  respective  forms 
of  government  and  S3"stems  of  theology.  Being 
organized  under  aristocratic  and  regal  rule,  they 
very  naturally  imbibed,  more  or  less,  the  feelings, 
principles,  ideas,  and  theories  of  those  times  and 
governments.  This  the  history  of  the  churches  of 
tliat  day  will  amply  corroborate.  With  reference 
to  the  Presbyterians,  I  will  quote  from  Dr.  Joseph 
Belcher :  "One  grand  principle  which  those  who  are 
usually  called  The  New  School  Presbyterian  Church 
strenuously  contend  for  is,  that  Presbyterianism  in 
this  country  was  not  originally  constructed  on  any 
foreign  model,  but  that  it  brought  with.it  a  liberal 
spirit,  ready  to  conform  to  the  spirit  of  the  times, 
and  to  the  more  free  institutions  which  were  always 
expected  in  our  own  happy  land,  even  from  the 
landing  of  the  pilgrim  fathers.  And  in  account- 
ing for  the  separations  which  have  more  than  once 
marked  the  history  of  Presbyterianism  in  the 
United  States,  they  attribute  very  much  of  the  evil 
to  the  prevalence  of  a  dominant  party,  who,  when- 
ever they  were  able,  were  resolved  on  maintaining 
a  rigid  system,  and  to  expel  those  from  their  midst 
who  claimed  more  liberty  than  they  possessed.  It 
is  contended  that  there  never  was  a  period  in  the 
history  of  the  Presbyterian  Church  in  this  country 


IN  ACTUAL  LIFE.  33 

when  it  did  not  contain  a  considerable  number  of 
men  striving  for  a  modified  system,  blending  with 
the  ancient  Puritans,  rather  than  the  severe  forms 
contended  for  by  others,"  I  observe  here,  first, 
that  there  was  a  dominant  party  adhering  to  a  rigid 
system  ;  secondl}^  that  the  conflict  of  old  with  new 
ideas  produced  schisms;  thirdly,  that  the  more  lib- 
eral party  were  striving  for  a  modified  system. 

From  all  trammels  of  association,  system,  and  doc- 
trine this  pioneer  church-order  claims  to  be  free.  She 
had  no  schism  to  heal,  no  ecclesiastical  or  episcopal 
nod  to  obey,  no  liturgy  to  cramp  her  energies,  no 
consolidated  government  to  give  her  immediate  in- 
fluence and  success,  no  "institutes"  to  shape  her 
theological  opinions,  no  political  influence  to  court. 
She  was  a  colony  cast  into  a  wilderness,  with  but 
little  education,  few  books,  no  schools,  and  no 
system  established, — thus  left  with  the  Bible  and 
themselves  to  shape  their  own  destiny. 


V;    A  Kew  Effort. 

We  then  behold  a  new  religious  order  established 
in  a  new  country,  away  from  foreign  influences, 
based  on  what  the  founders,  left  to  the  free  exercise 
of  their  own  judgments,  conceived  to  be  right. 
The  truths  and  principles  and  doctrines  in  it  are 
not  claimed  to  be  new ;  but  the  rise,  the  surround- 
ings, the  developments  of  this  body  are  all  new. 
It  was  a  new  country,  a  new  start,  a  renewed  spirit, 
a  new  organization,  a  new  eftbrt  at  exhibiting  the 
spirit,  the  teachings,  and  the  practices  of  the  word 
of  God.  Here  we  behold  men,  mind,  and  truth 
untrammeled  by  political  power,  arbitrary  edicts, 
or  the  chains  of  ecclesiastical  councils,  striking 
3 


34  CHRISTIAN  CO-OPERATION 

out  in  the  unbroken  wilderness,  in  new  and  untri- 
ed paths  of  human  thought  and  action.  Where 
"westward  the  car  ot*  empire  moves,"  we  see  churches 
springing  up,  with  the  great  future  spread  out  hope- 
fully before  them  in  the  march  of  human  progress. 
It  will  doubtless  be  interesting  to  observe  the  out- 
growth of  their  principles  and  their  development, 
the  conclusions  to  which  they  arrive,  the  influence 
they  wield,  and  the  character  of  the  history  they 
are  making. 


VI.    The  First  Church. 

Let  us  turn  aside  from  the  din  and  bustle  of  outer 
life  to  the  first  church  of  the  United  Brethren  in 
Christ.  In  1774,  two  years  before  the  Declaration 
of  Independence  by  the  American  colonies,  a  soci- 
ety, then  called  the  ^'■Evangelical  Reformed  Church^'' 
was  organized  in  Baltimore,  Maryland,  by  Philip 
Wm.  Otterbein,  a  learned  German  divine,  born  in 
iSTassau,  Dillenburg,  Germany,  June  4th,  1726.  He 
came  to  America  in  1752  as  a  missionary,  under  the 
auspices  of  the  Reformed  churches.  After  labor- 
ing in  that  connection  twenty-two  years,  dead  for- 
mality, religious  bigotry,  blind  intolerance,  and 
theological  error  compelled  him  to  organize  an 
independent  church,  differing  essentially  from 
those  for  whom  he  had  been  laboring — a  church 
of  which  he  was  pastor  to  the  day  of  his  death 
— a  church  which  afterward  stood  in  fraternal 
fellowship  with  various  other  churches  in  the 
vicinity — a  church  whose  rules  have  in  a  large 
measure  been  incorporated  in  the  following  sys- 
tem— a  church  still  recognized  by  us,  and  of 
which    we   are  justly   proud. 

There  is  a  charm  a])out  this  grand  old  church,  now 


IN  ACTUAL  LIFE.  35 

venerable  with  age  and  all  the  lioly  associations  of 
a  century,  which  makes  us  long  to  linger  about  its 
portals.  What  memories  come  and  go !  There  it 
stands  endoAved  with  the  vigor  of  youtli,  and  is 
renewing  itself  from  year  to  year,  improving  its 
talents,  that  it  may  render  a  joyous  account  when 
the  Master  comes  to  make  his  reckoning  with 
the  stewards.  There  it  stands  as  a  monument 
to  the  grace  of  God,  and  the  pious  industry  of 
its  now  sainted  founder.  The  old  church-book 
is  a  valuable  document.  Hence  we  copy  it  here 
entire,  as  translated  by  the  late  Rev.  Henry  G-. 
Spayfh  from  the  original  German  manuscript. 


YII,    The  Church-Book  of  the  Evangelical  Re- 
formed Church. 

howard's  hill,  baltimore. 

In  the  Name  of  the  Triune  God:     Amen. 

In  the  year  1771,  there  stood  in  the  Reformed 
Church  in  Baltimore,  a  preacher  by  the  name 
of  Faber ;  but,  forasmuch  as  said  Faber  was  not 
in  fellowship  with  the  Reformed  preachers  in 
Pennsylvania,  that  is,  he  was*  not  a  member  of 
the  Coetu  Pennsylvanu,  and  likewise  led  an  of- 
fensive life,  a  division  took  place  in  this  church. 
In  the  month  of  October  of  said  year,  the  said 
Reformed  preachers  met  in  Reading,  Pa.,  where 
deputies  from  both  parties  of  this  divided  church 
attended.  Here  it  was  resolved  to  dismiss  said 
Faber,  which  was  done.  Both  parties  agreed 
now,  unitedly,  to  call  a  preacher  from  the  coetus, 
and   to   ofier   this  call  to  Mr.  Bluhmer:  this  was 


36  CHRISTIAN  CO-OPERATION 

done,  but  the  call  was  not  accepted  by  liim. 
The  ccetus  now  resolved  to  send  to  the  Balti- 
more church,  a  preacher  from  among  the  four 
who,  at  that  time,  according  to  letters  from 
Holland,  were  on  their  way,  and  now  daily  ex- 
pected. In  the  meantime,  there  came  to  Penn- 
sylvania W.  "Wallauer,  whom  the  synod  of  Hol- 
land had  not  sent.  The  opposite  Jjarty,  without 
saying  a  word  to  the  other  party,  contrary  to  the 
agreement  and  the  resolve  of  the  ccetus,  brought 
him  away,  and  received  him  as  their  preacher. 
But  at  the  next  ccetus,  which  was  held  in  the 
year  1772,  deputies  from  both  parties  attended ; 
and  the  ccetus  protested  against  Wallauer,  and 
the  conduct  of  his  party,  and  declared  that  they 
could  take  no  further  notice  of  them.  Scarcely 
any  hope  being  now  left  of  a  re-union,  the  re- 
maining members  of  this  church  found  them- 
selves under  the  necessity  of  looking  about  for 
another  preacher,  and  of  forming  a  church  for 
themselves.  A  call  was  made  to  William  Otter- 
bein,  who  then  stood  in  the  Reformed  Church  in 
York ;  but  he  refused  because  of  the  disorgan- 
ized condition  of  the  congregation ;  but,  after 
repeated  solicitations,  he  expressed  a  willingness 
to  accept,  provided  the  ccetus  should  give  con- 
sent. At  the  next  ccetus,  deputies  from  both 
parties  appeared  again,  and,  before  a  final  action 
was  taken  in  the  matter  with  Otterbein,  a  union 
took  place,  and  William  Ilendel  was  proposed  as 
preacher,  to  which  the  deputies  of  both  parties 
consented.  But,  a  few  days  after  the  return 
home  of  the  deputies,  the  opposite  party  reject- 
ed the  proposition,  and  all  to  which  their  deputies 
had  pledged  themselves.  The  division  was  now 
greater  tiian  at  any  former  period.  The  pros- 
pect  of   a   re-union    entirely    vanished,   and    the 


IN  ACTUAL  LIFE.  37 

members  of  this  church,  who  had  before  addressed 
William  Otterbein,  saw  the  absolute  necessity  of 
forming  a  church  for  themselves;  and  they  gave 
Otterbein  a  new  call,  which  he  finally  accepted; 
and  subsequently,  in  the  year  1775,  it  was,  by 
the  ccetus  held  in  Lebanon,  confirmed. 

Article  14.  After  due  consideration,  the  coetus 
deems  it  proper  (good)  that  Domine  Otterbein 
continue  in  his  pastoral  oflice.  From  report,  it 
appears  that  his  labors  are  blest,  and  the  oj^pos- 
ing  party  cease  the  strife. 

Conrad  Bucher,  Sec.  pro  tem. 


CHURCH-BOOK. 

William  Otterbein  came  to  Baltimore,  May 
4th,  1774,  and  commenced  his  ministerial  work. 
Without  delay,  and  by  the  help  of  God,  he  be- 
gan to  organize  a  church,  and,  as  far  as  it  was 
possible  for  him,  to  bring  it  within  the  letter 
and  the  spirit  of  the  gospel.  Such  disciplinar}'- 
church  rules  as  were  needful,  were,  therefore, 
from  time  to  time,  adopted,  made  known,  and 
the  importance  of  keeping  them  earnestly  en- 
joined. 

But  the  afilicting  and  long-continued  war,  and 
the  dispersion,  on  account  of  the  same,  of  many 
of  its  members  into  the  interior  of  the  country, 
prevented  those  rules  from  being  written  in  a 
book  for  their  preservation. 

But  through  and  by  the  goodness  of  God, 
peace  and  quietness  being  restored,  and  the 
gathering  together  of  former  members,  with  a 
considerable  addition  of  new  members,  the  Church 
finds  herself,  at  this  time,  considerably  increased. 


38  CHRISTIAN   CO-OPERATION 

Therefore,  it  is  uiiauiinously  concluded  and  or- 
dained, by  the  whole  church,  to  bring  the  Con- 
stitution and  ordinances  of  this  church  into 
the  following  form,  which  we  hold  as  agreeing 
with  the  word  of  God;  and  for  their  perma- 
nency and  perpetual  observance,  herewith  record 
and  preserve. 

By  the  undersigned  preacher  and  members 
wliich  now  constitute  this  church,  it  is  hereby 
ordained  and  resolved,  that  this  church,  which 
has  been  brought  together  in  Baltimore,  by  the 
ministration  of  our  present  preacher,  W.  Otter- 
bein,  in  future,  consist  in  a  preacher,  three 
elders,  and  three  deacons,  an  almoner  and  church 
members,  and  these  together  shall  pass  under 
and  by  the  name  —  The  Evangelic  Reformed 
Church. 

2d.  No  one,  whoever  he  may  be,  can  be 
preacher  or  member  of  this  church,  whose  walk 
is  unchristian  and  offensive,  or  who  lives  in  some 
open  sin.     (I.  Tim.  iii.  1-3;  I.  Cor.  v.  11-13.) 

3d.  Each  church-member  must  attend  faith- 
fully the  public  worship  on  the  Sabbath  day,  and 
at  all  other  times. 

4th.  This  church  shall  yearly  solemnl}'  keep 
two  days  of  hunuliation,  fasting,  and  prayer, 
which  shall  be  designated  by  the  preacher;  one 
in  the  spring  the  other  in  the  autumn  of  the 
year. 

5th.  The  members  of  this  cliurch,  impressed 
with  the  necessity  of  a  constant  religious  exer- 
cise, sutiering  the  word  of  God  riciily  and  daily 
to  dwell  among  them  (Col.  iii.  10;  Ileb.  iii.  13 ;  x. 
24,  25),  resolve  that  each  sex  shall  hold  meetings 
apart,  once  a  week,  for  which  the  most  suitable 
day,  Iiour,  and  i)lace,  shall  be  chosen,  for  the 
males  as  well  as  the  females:  for  the  first,  an  hour 


IN  ACTUAL  LIFE.  39 

in  the  evening,  and  for  the  last,  an  hour  in  the 
day  time,  are  considered  the  most  suitable.  In 
the  absence  of  the  preacher,  an  elder  or  deacon 
shall   lead  such  meeting. 

(a.)  The  rules  for  these  special  meetings  are 
these :  No  one  can  be  received  into  them  who 
is  not  resolved  to  iiee  the  wrath  to  come,  atid,  by 
fixith  and  repentance,  to  seek  his  salvation  in 
Christ,  and  who  is  not  resolved  willingly  to  obey 
the  disciplinary  rules,  which  are  now  observed 
by  this  church,  for  good  order,  and  advance 
in  godliness,  as  well  as  such  as  in  future  may 
be  added  by  the  preacher  and  church  Yestry;  yet, 
always  excepted,  that  such  rules  are  founded  on 
the  WORD  OF  God,  which  is  the  only  unerring 
guide  of  faith  and  practice. 

(b.)  These  meetings  are  to  commence  and  end 
with  singing  and  prayer  ;  and  nothing  shall  be  done 
but  what  will  tend  to  build  up  and  advance  godliness, 

(c.)  Those  who  attend  these  special  meetings 
but  indifferently,  sickness  and  absence  from  home 
excepted,  after  being  twice  or  thrice  admonished, 
without  manifest  amendment,  shall  exclude  them- 
selves from  the  church  (versamhtng). 

(d.)  Every  member  of  this  church  [who  is  the 
head  of  a  family]  should  fervently  engage  in  pri- 
vate worship ;  morning  and  evening  pray  with 
his  famil}';  and  himself  and  his  household  attend 
divine  worship  at  all  times. 

(e.)  Every  member  shall  sedulously  abstain  from 
all  backbiting  and  evil- speaking,  of  any  person,  or 
persons,  without  exception,  and  especially  of  his 
brethren  in  the  church.  (Rom.  xv.  1-3  ;  II.  Cor. 
xii.  20  ;  I.  Peter  ii.  1 ;  Ja.  iv.  11.)  The  transgres- 
sor shall,  in  the  first  instance,  be  admonished 
privately;  but,  the  second  time,  he  shall  be  openly 
rebuked  in  the  class-meeting. 


40  CHRISTIAN  CO-OPERATION 

(/.)  Every  one  must  avoid  till  worldl}'^  and 
sinful  company,  and,  to  the  utmost,  shun  all 
foolish  talking  and  jesting.  (Ps.  xv.  4  ;  Eph.  v. 
4—11.)  This  offense  will  meet  with  severe  church 
censure 

(</.)  No  one  shall  be  permitted  to  buy  or  sell 
on  the  Sabbath,  nor  attend  to  worldly  business; 
not  to  travel  far  or  near,  but  each  spend  the  day 
in  quietness  and  religious  exercises.  (Isa.  Iviii. 
13,  14.) 

(A.)  Each  member  shall  willingly  attend  to 
any  of  the  private  concerns  of  the  church,  Avhen 
required  so  to  do,  by  the  preacher  or  Vestry ; 
and  each  one  shall  strive  to  lead  a  quiet  and  godly 
life,  lest  he  give  offense,  and  fall  into  the  con- 
demnation of  the  adversary.  (Matt.  v.  14-16 ; 
I.  Pet.  ii.  12.) 

6th.  Persons  expressing  a  desire  to  commune 
with  us  at  the  Lord's  tai)le,  although  they  have 
not  been  members  of  our  church,  shall  be  ad- 
mitted by  consent  of  the  Vestry,  provided  that 
nothing  justly  can  be  alleged  against  their  walk 
in  life ;  and  more  especially  when  it  is  known 
that  they  are  seeking  their  salvation.  Alter 
the  preparation  sermon,  such  persons  may  declare 
themselves  openly  before  the  assembly  ;  also,  that 
they  are  ready  to  submit  to  all  wholesome  dis- 
cipline; and  thus  they  are  received  into  the 
church. 

7th.  Forasmuch  as  the  difference  of  people 
and  denominations  end  in  Christ  (Pom.  x.  12;  C'ol. 
iii.  11),  and  availeth  nothing  in  him  but  a  new 
creature  (Gal.  vi.  13-16),  it  becomes  our  duty,  ac- 
cording to  the  gospel,  to  commune  with,  and 
admit  to  the  Lord's  table,  professors,  to  whatever 
order,  or  sort,  of  the  Christian  church  they  be- 
long. 


IN  ACTUAL   LIFE.  41 

8tli.  All  persons  who  may  not  attend  our 
class-meetings,  nor  partake  of  tlie  holy  sacra- 
ment with  us,  but  attend  our  public  worsliip, 
shall  be  visited,  by  the  preacher,  in  health  and 
in  sickness,  and  on  all  suitable  occasions.  He 
shall  admonish  them,  baptize  their  children,  at- 
tend to  their  funerals,  impart  instruction  to  their 
youths ;  and,  should  they  have  an}-  children,  the 
church  shall  interest  herself  for  their  religious 
education. 

9th.  The  preacher  shall  make  it  one  of  his 
highest  duties  to  watch  over  the  rising  youth, 
diligently  instructing  them  in  the  principles  of 
religion,  according  to  the  word  of  God.  He 
should  catechise  them  once  a  week ;  and  the 
more  mature  in  years,  who  have  obtained  a 
knowledge  of  the  great  truths  of  the  gospel, 
should  be  impressed  with  the  importance  of 
striving,  through  divine  grace,  to  become  worthy 
recipients  of  the  holy  sacrament.  And  in  view 
of  church  membership,  such  as  manifest  a  desire 
to  this  end,  should  be  thoroughly  instructed  for 
a  time,  be  examined  in  the  presence  of  their  par- 
ents and  the  Vestry,  and,  if  approved,  after  the 
preparation  sermon,  they  should  be  presented 
before  the  church,  and  admitted. 

10th.  The  church  is  to  establish  and  maintain 
a  German  school,  as  soon  as  possible;  the  Vestry 
to  spare  no  effert  to  procure  the  most  competent 
teachers,  and  devise  such  means  and  rules  as  will 
promote  the  best  interests  of  the  school. 

11th.  That,  after  the  demise  or  removal  of  the 
preacher,  the  male  members  of  the  church  shall 
meet,  without  delay,  in  the  church  editice,  and, 
after  singing  and  prayer,  one  or  more  shall  be 
proposed  by  the  elders  and  deacons.  A  majority 
of  votes    shall    determine    the   choice,    and  a  call 


42  CHRISTIAN  CO-OPERATION 

shall  be  made  accordingh-;  but,  should  the 
preacher  on  whom  tlie  choice  falls,  decline  the 
call,  then,  as  soon  as  possible,  others  shall  be 
proposed,  and  a  choice  made.  But  here  it  is 
especially  reserved,  that,  should  it  so  happen  that 
before  the  demise  or  removal  of  the  preacher, 
liis  place  should  already  have  been  provided  for, 
by  a  majority  of  votes,  then  no  new  choice  shall 
take  place. 

12th.  No  preacher  shall  stay  among  us  who 
is  not  in  unison  with  our  adopted  rules,  and  order 
of  things,  and  class- meetings,  and  who  does  not 
diligently  observe  them. 

18tli.  No  preacher  can  stay  among  us  who 
teacheth  the  doctrine  of  predestination  (Gnaden- 
ivaJd),  or  the  impossibility  of  falling  from  grace, 
and  who  holdeth  them  as  doctrinal  points. 

14th.  No  preacher  can  stay  among  us  who 
will  not,  to  the  best  of  his  ability,  care  for  the 
various  churches  in  Pennsylvania,  Maryland,  and 
Virginia,  which  churches,  under  the  superintend- 
ence of  William  Otterbein,  stand  in  fraternal 
unity  with  us. 

15th.  No  preacher  can  stay  among  us  who 
shall  refuse  to  sustain,  with  all  diligence,  such 
members  as  have  arisen  from  this  or  some  other 
churches,  or  who  may  yet  arise,  as  helpers  in  the 
work  of  the  Lord,  as  preachers  and  exhorters, 
and  to  afford  unto  thenv  all  possible  encourage- 
ment, so  long  as  their  lives  shall  be  according 
to  the  gospel. 

KJtli.  All  the  preceding  items  {punckte)  shall 
be  [)resented  to  the  preacher  chosen,  and  his 
full  consent  thereto  obtained,  before  he  enters  on 
his  ministry. 

17th.  The  preacher  shall  nominate  the  elders 
from  among  the  members  who  attend  the  special 


IN  ACTUAL    LIFE.  43 

meetings,  and  no  others  shall  be  proposed ;  and 
their  duties  shall  be  made  known  unto  them,  by 
him,  before  the  church. 

18th.  The  elders,  so  long  as  they  live  in  ac- 
cordance with  the  gospel,  and  shall  not  attempt 
to  introduce  any  new  act  contrary  to  this  con- 
stitution and  these  ordinances,  are  not  be  dismiss- 
ed from  their  office,  except  on  account  of  debil- 
it}'',  or  other  cause :  should  any  one  desire  it, 
then,  in  that  case,  or  by  reason  of  death,  the 
place  shall  be  supplied  by  the  preacher,  as  al- 
ready provided. 

19th.  The  three  deacons  are  to  be  chosen  year- 
ly, on  ISTew-year's-day,  as  follows  : 

The  Vestry  will  propose  six  from  among  the 
members  who  partake  with  us  of  the  holy  sacra- 
ment. Each  voter  shall  write  the  names  of  the 
three  he  desires  for  deacon,  on  a  piece  of  paper, 
and,  when  the  church  has  met,  these  papers  shall 
be  collected,  opened,  and  read,  and  such  as  have 
a  majority  of  votes  shall  be  announced  to  the 
church,  and  their  duties  made  know  unto  them, 
by  the  preacher,  in  presence  of  the  church. 

20th.  The  almoner  shall  be  chosen  at  the 
same  time,  and  in  the  same  manner,  as  the 
deacons,  who,  at  the  next  election,  will  present 
his  account. 

21st.  The  preacher,  elders,  and  deacons,  shall 
attend  to  all  the  affairs  of  the  church,  compose 
the  Church  Vestry,  and  shall  be  so  considered, 

22d.  All  deeds,  leases,  and  other  rights  con- 
cerning the  property  of  this  church  shall  be 
conveyed,  in  best  and  safest  manner,  to  this 
church  Vestry,  and  their  successors,  as  trustees 
of  this  church. 

23d.  Should  a  preacher,  elder,  or  deacon  be 
accused  of  any  known  immorality,  and,  upon  the 


44  CHRISTIAN    CO-OPERATION 

testimony  of  two  or  three  credil^le  witnesses, 
the  same  should  be  proven  against  him,  he  shall 
be  immediately  suspended ;  and,  until  he  gives 
sure  proof  of  true  repentance,  and  makes  open 
confession,  he  shall  remain  excluded  from  this 
church.  The  same  rule  shall  he  observed  and 
carried  out  in  relation  to  members  of  the  church 
who  may  be  found  guilty  of  immoral  conduct.  (I. 
Cor.  V.  11-13;  I.  Tim.  v.  20  ;  Tit.  iii.  10.) 

24th.  •  All  offenses  between  members  shall  be 
dealt  with  in  strict  conformity  with  the  precepts 
of  our  Lord.  (Matt,  xviii.  15-18.)  No  one  is, 
therefore,  permitted  to  name  the  offender,  or  the 
offense,  except  in  the  order  prescribed  by  our 
Savior. 

25th.  No  member  is  allowed  to  cite  his  brother 
before  the  civil  authority,  for  any  cause.  All  dif- 
ferences shall  be  laid  before  the  Vestry,  or  each 
party  may  choose  a  referee  from  among  the  mem- 
bers of  the  church,  to  whom  the  adjustment  of 
the  matter  shall  be  submitted.  The  decision  of 
either  the  Vestry  or  referees  shall  be  binding  on 
each  party;  nevertheless,  should  any  one  believe 
himself  wronged,  he  may  ask  a  second  hearing, 
which  shall  not  be  refused.  This  second  hearing 
may  be  either  before  the  same  men,  or  some 
others  of  the  church  ;  but  whosoever  shall  refuse 
to  abide  by  this  second  verdict,  or,  on  any  occasion, 
speak  of  the  matter  of  dispute,  or  accuse  his 
opponent  with  the  same,  excludes  himself  from 
the  church. 

26th.  The  elders  and  deacons  shall  meet  four 
times  in  the  year,  namely,  the  last  Sabbath  in 
March,  the  last  Sal)bath  in  June,  the  last  Sabbath 
in  Sei)tember,  and  the  last  Sal)bath  in  I)ecend)er, 
in  the  parsonage  house,  after  the  alturiioon  service, 
to  take  the  affairs  of  the  church  into  consideration. 


IN    ACTUAL    LIFE.  45 

27th.  This  constitution  and  these  ordinances 
shall  be  read  every  New-year's-day,  before  the 
congregation,  in  order  to  keep  them  in  special 
remembrance,  and  that  they  may  be  carefully 
observed,  and  no  one  plead  ignorance  of  the  same. 
28th.  "We,  the  subscribers,  acknowledge  the 
above- written  items  and  particulars,  as  the  ground- 
work of  our  church,  and  we  ourselves,  as  co-mem- 
bers, by  our  signitures,  recognize  and  solemnly 
promise  religious  obedience  to  the  same. 

William  Otterbein,  Preacher. 
Lehard  Herbach,  ^ 
Henry  Weitner,     \  Elders. 
Peter  Hofman.      j 
Philip  Bier,  | 

William  Baker,     K  Deacons. 
Abraham  Lorsh.     j 
Baltimore,  January  1st,  1785. 


VIII.     This  Work  a  Development. 

This  work,  from  its  incipiency  to  the  present 
time,  has  been  a  growth.  God,  and  not  man,  has 
guided  our  steps.  We  have  felt  our  way,  as  the 
vine  puts  out  its  tendrils  to  find  something  to  which 
it  may  cling,  as  it  climbs  toward  the  sun,  not  know- 
ing always  where  we  would  be  led,  or  on  what  we 
would  finally  rest.  We  started  in  the  race  with  no 
definitely  prescribed  line  of  policy,  except  to  do 
right,  to  love  God,  and  follow  the  light  as  it  came. 
Faith  in  the  providences  of  God  was  an  essential 
element.  We  had  no  Moses  to  settle  and  enforce  a 
divine  line  of  conduct,  and  supply  all  that  might 
be  needed  during  a  series  of  years;  no  Confucius 
to  bend,  shape,  and  mold  everything  into  a  perma- 


4G  CHRISTIAN    CO-OPERATION 

nent  form  by  liis  religion,  ])liilosophy,  and  litera- 
ture ;  no  Lycnrgus  to  travel  through  the  nations  for 
information,  to  establish  a  new  and  excellent  code 
of  laws,  hold  the  reigns  .of  government  until  they 
were  in  effective  operation,  and  then  to  make  them 
perpetual,  swear  all  the  citizens  of  the  state  to  keep 
the  laws  till  his  return,  and  then  go  away  and 
never  come  back,  but  die  voluntarily  of  starvation. 
We  had  no  Constantine  the  great,  no  Knox,  no 
Luther,  no  King  Henry  VIII.,  or  no  Wesley,  to 
mature,  on  the  eastern  continent,  a  plan  of  church 
government  which  being  transported  to  America 
would  be  all  ready  for  use.  We  received  no  settled 
line  of  policy  from  the  East.  We  arose  amid  the 
uncouth  elements  of  a  new  country.  We  had  to 
cut  our  own  way,  build  our  own  roads  with  such 
material  as  we  could  command,  and  shape  our  own 
ideas.  Being  dissatisfied  with  much  of  the  past, 
we  could  not  choose  any  one  system  the  world  then 
presented.  Knowing  the  delusions  of  men,  and 
their  fallibility,  we  could  not  adopt  any  system 
permanently  until  we  had  seen  it  tried.  We  could 
not  do  better  than  to  choose  carefully,  move  slowly, 
observe  the  trials  of  others,  make  experiments, 
retrace  our  steps  when  we  had  gone  wrong,  and 
correct  what  we  found  to  be  erroneous.  This, 
I  think,  is  the  true  course  to  be  pursued;  but  it  is,  as 
any  one  may  see,  necessarily  slow.  We  wisely 
chose  this  course,  and  we  have  before  us  the 
result. 


IX.    Amono  the  Germans. 

Our  early  labors  were  almost  wholly  confined  to 
the  German-speaking  population  in  America.     Be- 


IN   ACTUAL   LIFE.  47 

fore  1813  the  name  of  no  English  minister  appears 
upon  any  of  the  conference  journals.  It  was  not 
till  several  years  afterward,  about  1825,  that  these 
churches  became  in  any  great  degree  Englicised. 
In  America,  the  English  language  has  always  pre- 
dominated. The  laws,  literature,  news,  religious 
exercises,  and  schools,  generally  speaking,  have 
been  English.  "Consequently,"  says  John  Law- 
rence, "  in  almost  every  place,  there  was  a  demand 
for  preaching  in  the  English  language;  and  tliis 
demand  was  especially  urgent  in  those  communi- 
ties where  a  new  religious  life  had  been  awakened 
by  the  United  Brethren  Evangelists.  This  especial 
urgency  was  owing  to  two  facts  :  1.  The  convert- 
ed children  of  the  very  best  United  Brethren  fam- 
ilies, having  received  an  English  education,  desired 
to  hear  preaching  in  the  English  language.  2.  In  al- 
most every  community  where  the  German  fathers 
planted  societies,  persons  were  awakened  and  con- 
verted who  could  understand  the  German  language 
but  imperfectly,  if  at  all ;  and  such  persons  would 
naturally  be  very  anxious,  on  their  own  account,  as 
well  as  for  the  sake  of  their  children  and  English 
neighbors,  to  secure  evangelical  preaching  in  the 
English  language." 

The  German  mind,  which  is  deep  and  slow  in  its 
operations,  was  easiljT-  outstripped  by  the  indomit- 
able and  energetic  English,  under  the  systematic 
leadership  of  the  Wesley's.  Besides  this,  the  fathers 
clung  fondly  to  their  vernacular  as  long  as  they 
could ;  and  rather  than  sacrifice  the  sweet  tongue 
in  which  they  were  born  and  reared  they  would 
see  their  children  go  elsewhere,  and  join  English- 
speaking  churches  which  held  to  the  doctrine  of 
vital  piety.  "What  is  the  difference,"  said  they, 
"where  our  children  join,  if  they  are  only  good 
Christians  ?"     This  simple-hearted  generosity  has 


48  CHRISTIAN    CO-OPERATION 

ever  cliaraeterized  United  Brethren  in  Christ.  It  is 
the  leaven  which  is  leavening  the  whole  lump. 

This  state  of  things  put  the  English-speaking 
churches  some  twenty  to  twenty-five  years  in  ad- 
vance of  us.  If  ever  we  regain  the  loss,  we  must 
awaken  our  energies  and  quicken  our  pace.  It 
would  be  wicked,  indeed,  to  desire  the  progress  of 
our  neighbors  to  be  checked,  that  we  might  over- 
take them. 

Kobody  is  really  to  blame  for  this  state  of 
things.  And  we  should  not  envy  those  who  have 
had  early  advantages  which  we  did  not  enjoy.  If 
others  have  had  the  fortune  to  lead  in  many  public 
enterprises,  it  is  surely  no  misfortune  to  us  to  have 
moved  in  a  humbler  sphere,  and  should  be  no 
ground  for  discouragement,  or  humiliating  reflec- 
tions. We  should,  as  Christians,  rather  view  the 
hand  of  God  in  this,  and  humbly  adore  him  who  has 
kept  us  from  the  contaminating  influences  of  pop- 
ular evils,  until  we  became  more  established  in  our 
principles,  and  better  able,  by  the  grace  of  God,  to 
resist  the  tides  of  sin  which  may  seek  to  drift  in 
upon  our  ranks.  Let  us  but  do  our  duty  faithfully, 
follow  the  guidance  of  the  Spirit,  learn  the  lessons 
experience  teaches,  and  God  will  help  us  to  accom- 
plish our  work. 


X.     The  Necessity. 

This  organization  was  a  necessity.  A  want  was 
felt  which  it  supplied.  It  came  to  meet  a  public 
demand  which  was  made  in  religious  circles.  It 
does  TiOt  appear  to  have  been  the  primary  object  of 
the  originators  of  this  movement  to  form  a  new 
order  of  churches.     The  purpose  grew  upon  them. 


IN  ACTUAL  LIFE.  49 

and  was  demanded  at  their  hands.  Their  central 
and  all-absorbing  thought  was  to  save  as  many 
souls  as  possible,  and  show  forth  the  declarative 
glory  of  God.  They  knew  not,  nor  cared  to  know, 
vain  ambition,  selfishness,  or  disappointed  aspira- 
tion. Higher  motives  than  renown  prompted  them 
to  action.  They  had  "  respect  unto  the  recompense 
of  reward."  Otterbein,  Boehm,  Geeting,  Kewcomer, 
Seuseny,  and  their  co-laborers  saw  the  fruit  of  their 
toil  on  every  hand.  Through  them,  as  instrumen- 
talities, hundreds  of  souls  were  truly  converted 
to  God.  These  found  homes,  at  first,  as  best  they 
could,  in  existing  organizations.  But  they  were 
ill  at  ease.  They  found  they  had  homes  but  in 
name.  For  each  other,  and  those  who  had  led 
them  into  the  light,  they  had  the  highest  esteem 
and  the  tenderest  sympathy.  Though  their  theo- 
logical and  ecclesiastical  opinions,  their  training 
and  habits,  had  been  and  still  were  quite  diversified, 
some  having  been  worldlings,  some  German  Re- 
formed, some  Mennonites,  some  Lutherans,  and 
some  Presbyterians,  yet  they  easily  afi&liated,  and 
united  in  demanding  an  organization.  Their  cry 
was,  to  be  marshaled  under  their  true  leaders. 
With  surprising  alacrity  they  became  one,  and 
spake  with  a  voice  which  these  American  pioneers 
in  spirituality  could  not  resist.  They  were  united 
in  societies,  very  loosely,  without  regular  pastors, 
in  private  houses,  in  school-houses,  with  but  few 
church-oflacers  and  fewer  church-houses. 

These  pious  men  gathered  together  the  fruits  of 
their  labors,  as  though  they  had  not  one  spark  of 
ambition  as  to  the  future  and  separate  influence  of 
their  work.  Their  actions  seemed  to  say.  If  this 
IS  anything  more  than  a  temporary  organization, 
Providence  will  raise  up  men  to  take  care  of  its 
interests.  But  it  seems  that  the  necessity  which 
4 


50  CHRISTIAN  CO-OPERATION 

caused  her  first  to  take  a  separate  form,  has  caused 
her  to  live  and  grow  into  a  more  compact  body.  Her 
ideas  becoming  better  digested,  her  lines  more  boldly 
drawn,  her  objects  more  clearly  understood,  and  her 
government  more  concentrated  and  steadily  ad- 
ministered, charity  was  extended  to  her  by  the 
churches. 

At  one  time  it  was  fondly  hoped  that  she  would 
be  absorbed  by  the  other  churches.  But  it  seems 
that  there  was  a  demand  somehow  which  none  of 
those  churches,  nor  all  of  them,  supplied.  To  such 
minds  these  churches  ofier  facilities  not  found  else- 
where. And,  without  any  effort,  those  who  are 
agreed  find  themselves  walking  together.  This  so- 
ciety has  lived,  I  ween,  not  by  any  motive  of  self- 
interest,  not  by  any  nicely-adjusted  economy,  not  by 
the  human  equilibrium  of  her  parts,  not  by  the  fore- 
sight of  a  Lycurgan  lawgiver,  but  by  the  simple 
power  of  aflinity.  Like  the  army  in  battle,  her 
ranks  have  been  thinned  by  the  arrows  of  death; 
and  she  has  filled  them  up  again,  not  by  drafting 
or  proselytism  in  its  looser  sense,  but  by  the  gen- 
tle principle  of  attraction. 

The  call  for  her  existence  will  not  likely  soon 
cease.  Her  origin  in  the  German  type  of  mind, 
which  is  slow,  deep,  and  exact,  the  comprehensive 
and  radical  elements  in  her  composition,  the  slow- 
ness of  her  growth,  and  her  obstinancy  in  resist- 
ing what  she  conceives  to  be  wrong,  betoken  for 
her  a  long  life  and  a  glorious  future.  Fully  de- 
velop her  principles,  properly  adjust  her  economy, 
concentrate  her  energies,  arouse  her  to  action,  and 
the  world  will  soon  lie  at  her  feet.  Many  do  not 
look  at  her  in  this  light.  Hence  they  are  not  en- 
thusiastic for  her,  or  they  find  homes  elsewhere. 
The  composition  of  their  natures,  their  mental 
development,    their     soul-convictions,     are     such 


IN  ACTUAL  LIFE.  61 

that  they  feel  satisfied  with  another  state  of  things. 
They  live  and  die  and  go  to  heaven  without  her. 
But  her  work  is  not  alone  in  her  own  connection. 
Her  influence  is  to  he  spread  abroad  as  a  sweet  fra- 
grance wherever  she  goes.  Not  greatness,  but 
goodness  is  her  mission.  "Will  ever  the  necessity 
for  goodness  cease  ?  There  is  a  time,  a  day,  a  pur- 
pose for  every  good  thing.  Her  "golden  age"  is, 
doubtless,  in  the  future.  The  promise  of  Israel's 
deliverance  was  on  record  over  four  hundred  years 
before  its  fulfillment;  and  that  people  came  to  the 
zenith  of  their  glory  under  Solomon  about  five 
hundred  years  after  the  deliverance. 

Great  enterprises  develop  slowly.  I  suppose  it 
is  not  absolutely  necessary  for  men  to  be  so  long 
ill  accomplishing  the  designs  of  Heaven ;  but  on 
account  of  their  dullness,  it  often  takes  them  a 
long  time  to  learn  what  God  would  teach  them. 
Let  us  strive  to  do  our  work  well,  and  leave  glory 
and  greatness  in  the  hands  of  God  to  distribute 
when  and  where  it  seemeth  good  in  his  sight.  If 
he  has  better  things  in  reservation  for  us  than  we 
have  as  yet  enjoyed,  let  us  but  do  our  duty  and  be 
true  to  our  trust,  and  he  will  bestow  them  at  the 
proper  time.  If  not,  let  us  be  content  to  toil  on 
amid  wind  and  wave,  till  all  are  "  united  in  Christ," 
and  a  brighter  dispensation  dawns  on  a  disordered 
world. 


XI.    The  Expansion  and  Consolidation 

In  the  eighteenth  century  it  pleased  the  Lord 
our  God  to  awaken  persons  in  different  parts 
of  the  world,  who  should  raise  up  the  Christian 
religion  from  its  fallen  state  and  preach  the 
gospel  of  Christ  crucified  in  its  purity. 


52  CHRISTIAN  CO-OPERATION 

About  the  middle  of  the  said  century  the  Lord  in 
mercy  remembered  the  Germans  in  America,  who, 
living  scattered  in  this  extensive  country,  had  but 
seldom  an  opportunity  to  hear  the  gospel  of  a 
cruciiied  Savior  preached  to  them  in  their  native 
language. 

Among  others,  he  raised  up  William  Otterbein 
and  Martin  BoehiM,  in  the  State  of  Pennsylvania, 
and  George  A.  Geeting,  iu  the  State  of  Maryland, 
armed  them  with  spirit,  grace,  and  strength  to 
labor  in  his  neglected  vineyard,  and  to  call,  among 
the  Germans  in  America,  sinners  to  rei)entance. 
These  men  obeyed  the  call  of  their  Lord  and  Mas- 
ter. Their  labors  were  blessed,  and  they  establish- 
ed in  many  places  excellent  societies  and  led  many 
yjrecious  souls  to  Jesus  Christ.  Their  sphere  of 
action  spread  more  and  more,  so  tliat  they  found  it 
necessary  to  look  about  for  more  fellow-laborers 
to  engage  in  the  vineyard  of  tlie  Lord,  lor  the  har- 
vest was  great  and  the  laborers  but  few.  The  Lord 
called  others,  who  were  willing  to  devote  their 
strength  to  his  service.  Such,  then,  were  accepted 
l)y  one  or  other  of  the  preachers  as  fellow-laborers. 

The  number  of  members  in  the  society  in  differ- 
ent parts  of  the  country  continued  to  increase  from 
time  to  time,  and  the  gracious  work  of  refornuition 
spread  through  the  states  of  Pennsylvania,  Mary- 
land, and  Virginia.  Several  great  meetings  were 
appointed  and  held  annually.  On  such  occasions 
Otterbein  w^ould  hold  particular  conversations  with 
the  })reachers  then  present,  and  rejiresent  to  them 
the  im})ortance  of  the  ministry  and  the  necessity  of 
their  utmost  endeavors  to  save  souls.  At  one  of 
these  meetings  it  was  resolved  to  hold  a  conference 
with  all  the  preachers,  in  order  to  take  into  con- 
sideration how  and  in  what  manner  they  might 
be  most  useful. 


IN  ACTUAL  LIFE.  53 

The  first  conference  was  held  in  the  city  of 
Baltimore,  Maryland,  in  the  year  of  our  Lord, 
1789.     The  following    preachers    were   present : 

Wm.  Otterbein,  Martin  Boelim,  Geo.  A.  Geet- 
ing,  Adam  Lehman,  John  Ernst,  Henry  Weidner, 
Christian  Newcomer. 

The  second  conference  was  held  in  Paradise 
Township,  York  County,  Pennsjdvania,  at  the 
house  of  Bro.  Spangler,  in  the  year  of  our  Lord, 
179L     The  following  preachers  were  present: 

Wm.  Otterbein,  Martin  Boehm,  Geo.  A.  Geet- 
ing,  John  Ernst,  John  N^eidig,  J.  G.  Pfrimmer, 
Christian  ISTewcomer,  Benedict  Sanders,  Adam 
Lehman. 

After  mature  deliberation  how  they  might  la- 
bor most  usefully  in  the  vineyard  of  the  Lord, 
they  again  appointed  such  as  fellow  -  laborers 
whom  they  had  cause  to  believe  had  experienced 
true  religion  in  their  souls. 

In  the  meantime  the  number  of  members  con- 
tinued to  increase,  and  the  preachers  were  oblig- 
ed to  appoint  an  annual  conference,  in  order  to 
unite  themselves  more  closely  and  to  labor  more 
successfully  in  the  vineyard  of  the  Lord ;  for 
some  had  been  Presbyterians  or  German  Reform- 
ed, some  Lutherans,  and  others  Mennonites.  They 
accordingly  appointed  a  conference  to  be  held 
on  the  25th  of  September,  1800,  in  Erederick 
Count3',  Maryland,  at  the  house  of  Bro.  Frederick 
Kemp.     The  following  preachers  were  present : 

Wm.  Otterbein,  Martin  Boehm,  Geo.  A.  Geet- 
ing,  John  Hershey,  Christian  Krum,  Henry  Krum, 
Christian  Newcomer,  Jacob  Geisinger,  Adam 
Lehman,  Henry  Boehm,  Abraham  Tracksel, 
Diet'k   Aurand,  J.  G.  Pfrimmer. 

There  they  united  themselves  into  a  society 
which     bears    the    name    "  United    Brethren    in 


54  CHRISTIAN  CO-OPERATION 

Christ,"  and  elected  Wm.  Otterbeiu  and  Martin 
Boehm  as  superintendents  or  bishops,  and  agreed 
that  each  of  them  shoukl  be  at  liberty  as  to  the 
mode  and  manner  of  baptism,  to  perform  it  ac- 
cording to  his  own  convictions. 

From  this  time,  the  society  increasing  still  more 
and  more,  preachers  were  appointed  to  travel 
regularly,  inasmuch  as  the  number  of  preaching 
places  could  not  otherwise  be  attended  to  ;  and 
the  work  spread  itself  into  the  states  of  Ohio 
and  Kentucky.  It  then  became  necessary  to 
appoint  a  conference  in  the  State  of  Ohio,  because 
it  was  conceived  too  laborious  for  the  preachers 
who  labored  in  those  states  to  travel  annually 
such  a  great  distance  to  conference. 

In  the  meantime  Brothers  Boehm  and  Geeting 
died,  and  Brother  Otterbein  desired  that  another 
bishop  should  be  elected  (because  infirmity  and 
old  age  would  not  permit  him  to  superintend  any 
longer),  who  should  take  charge  of  the  society, 
and  preserve  discipline  and  order.  It  was  resolv- 
ed at  a  former  conference  that  whenever  one  of 
the  bishops  died  another  should  be  elected  in  his 
place :  accordingly.  Brother  Christian  Newcomer 
was  elected  bishop,  to  take  charge  of  and  super- 
intend the  concerns  of  the  society. 

The  want  of  a  discipline  in  the  society  had  long 
been  deeply  felt,  and  partial  attempts  having  been 
made  at  different  times,  it  was  resolved,  at  the 
conference  held  in  the  State  of  Ohio,  that  a  gen- 
eral conference  should  be  held  in  order  to  accom- 
plish the  same,  in  a  manner  not  derogatory  to  the 
word  of  God.  The  members  of  this  conference 
were  to  be  elected  from  among  the  preachers  in 
the  difierent  parts  of  the  country,  by  a  vote  of  the 
society  in  general.  The  following  brethren  were 
duly  elected : 


IN  ACTUAL  LIFE.  55 

Christian  Newcomer,  Daniel  Troyer,  Abraham 
Hiestand,  Geo.  Benedum,  Andrew  Zeller,  Abraham 
Tracksel,  Christian  Berger,  Henry  G.  Spayth, 
Abraham  Myer,  I.  Nighswanger,  John  Schneider, 
Christian  Krum,  Henry  Kumler,  Jacob  Bowlus. 

The  conference  convened  on  the  6th  of  June, 
1815,  near  Mount  Pleasant,  Westmoreland  County, 
Pennsylvania.  After  mature  deliberation,  they 
presented  to  their  brethren  a  discipline,  containing 
the  doctrine  and  rules  of  the  church[es],  desiring 
that  they,  together  with  the  word  of  God,  should 
be  strictly  observed. — Discipline. 


PART   II. 
THE    BASIS 


Christ  laid  the  foundation  of  his  own  church.  This 
he  had  a  perfect  right  to  do.  He  calls  upon  men  to 
build  thereon,  not  hay,  wood,  or  stubble,  but  enduring 
material :  and  this  is  what  I  am  trying  to  do.  It  is  not 
pretended  that  this  book  contains  the  exact  apostolic 
plan  of  church  work :  but  it  is  simply  an  effort  at  an  ap- 
proximation. 

This  is  no  new  and  untried  theory  to  produce  another 
schism  in  the  body  of  Christ,  but  one  which  has  com- 
mended itself  to  a  free  people  through  the  stirring  events 
of  the  past  one  hundred  years. 

Taking  the  church  of  Christ  in  the  New  Testament 
scriptures  as  the  basis,  I  work  up  from  this  a  pla7i  of 
Christian  co-operation  as  manifested  in  the  origin,  doc- 
trine, government,  principles,  and  practices  of  the  United 
Brethren  in  Christ;  filling  in,  also,  suitable  material 
from  cognate  sources. 


PART  II.— The  Basis. 


CHAPTER    I. 
THE    CHURCH. 


I.     Its  Human  Base. 

There  is  in  man  a  religious  element.  He  takes 
to  religion  as  naturally  as  to  breathing.  No  na- 
tion, or  tribe,  or  tongue,  or  people  has  ever  been 
found  that  did  not  have  a  religion.  The  feeling  is 
universal ;  and  if  men  can  not  have  a  tree,  they 
will  have  a  false  religion. 

As  the  tiny  fingers  of  the  helpless  babe  fly  out 
in  sport,  or  pain,  or  budding  thought,  so  with  an 
undeviating  instinct  the  soul  of  man  takes  to  reach- 
ing out,  and  up,  and  beyond,  for  that  which  to 
it  seems  higher,  and  better,  and  more  spiritual ; 
and  it  yearns,  like  the  lonesome  dove,  for  help,  for 
joy,  and  for  inward  communion. 

The  soul  is  incomplete  without  its  God.  Like 
the  cry  of  the  young  bird  for  its  daily  food,  so 
everywhere  in  human  nature  comes  up  the  demand 
for  religion.  It  is  this  that  calls  for  a  church  of 
which  the  divine  basis  is  the  rock  Christ  Jesus. 
But  if  there  were  no  religious  element  in  man 
there  would  be  no  call  for  a  church  on  earth. 

As   cultivation   changes   the   stubborn  glebe  to 


60  CHRISTIAN   CO-OPERATION 

the  arable  soil,  and  iits  it  for  the  seed,  and  also 
for  the  rionrishment  of  the  tender,  tihrons  root 
and  the  delicate  germ  from  which  come  the  plant, 
the  flower,  and  the  fruit ;  so  true  religion  breaks 
up  the  roughness  of  our  natures  and  prepares  the 
spirit  for  the  proper  reception  and  growth  of  the 
truth  and  the  graces  of  God,  It  forms  the  life 
anew  and  brings  up  the  character  to  a  beautifnl 
and  divine  symmetry.  It  destroys  national,  sect, 
clan,  and  caste  prejudices,  kindly  covers  the  sharp- 
er corners  of  alknvable  diflEerences  among  men, 
and  quietly  spreads  a  veil  of  forbearance  over  the 
non-essentials  in  Christian  faith  and  practice. 

The  religion  which  accomplishes  these  wonder- 
ful ends,  is  taught  by  the  Christian  church  which 
is  seeking  to  supply  the  universal  demand  spring- 
ing up  spontfineously  in  man's  spiritual  nature; 
hence  it  becomes  a  question  of  interest  to  know 
just  wdiat  this  religion  is.  And  to  this  I  now 
devote  myself.  Father  of  mercies,  bless  us  now^, 
and  guide  the  mind  of  writer  and  reader  aright. 

In  its  broadest  sense,  religion  means  a  system  of 
worship.  But  in  this  there  is  nothing  specific, 
since  there  are  about  one  thousand  different  kinds 
of  religion  in  the  world.  "  Our  religion''  may 
materially  differ  from  that  of  other  people.  In  a 
general  sense,  pagans,  Jews,  Christians,  Mohanmie- 
dans,  and  Mormons  are  religions.  It  does  not 
require  much  in  one  to  enable  him  to  say,  ''I  am 
religious." 

Cain,  as  he  stood  by  his  unaccepted  offering, 
meditating  revenge  ui)on  his  innocent  and  more 
pious  brother,  might  have  said,  "I  am  religious."' 
The  Canaanites,  as  they  bowed  around  their  false 
gods,  in  the  lowest  depths  of  bestiality,  bringing 
down  upon  their  guilty  heads  the  judgments  of 
God,  might  have  exclaimed,  "We  are  religious." 


IN    ACTUAL    LIFE.  61 

The  Jews,  as  they  adulterated  their  own  pure  wor- 
ship with  the  idolatrous  and  wicked  rites  of  the 
lieathen,  insisted  that  they  were  religious.  Paul, 
as  he  went  about  slaying  the  Christians,  or  bring- 
ing them  bound  to  Jerusalem,  verily  thought  that 
he  was  truly  religious.  Ananias  and  Sapphira,  as 
they  came  to  the  apostles  with  a  deliberate  lie  on 
their  lips,  and  the  deepest  hypocrisy  in  their  hearts, 
appeared  outwardly  to  be  indeed  religious.  The 
boasting  Jew,  as  he  stood  in  the  temple  with  the 
humble  publican,  giving  vent  to  liis  selt'-conceit, 
thanking  God  that  he  was  not  as  other  men,  re- 
hearsing his  own  supposed  good  deeds,  despising 
the  humble  penitent  by  his  side,  assumed  to  be 
superlatively  religious.  The  Hindoo  mother,  as 
she  throws  her  darling  son  or  daughter  into  the 
river  Ganges,  to  be  devoured  by  the  voracious 
crocodile,  feels,  doubtless,  that  she  is  quite  relig- 
ious. The  unlettered  child  of  Rome,  as  he  piously 
counts  his  beads,  makes  his  cross,  or  does  penance 
at  the  instance  of  his  priest,  satisfies,  in  a  measure, 
his  religious  longings.  The  formalist,  as  he  me- 
chanically says  his  prayers  from  a  book,  without 
devoutly  lifting  his  heart  to  God,  and  goes  through 
a  routine  of  religious  duty  from  day  to  day,  may 
pass  for  a  religionist. 

It  is  clear  that  the  religious  want  in  man's  spirit- 
ual nature  must  somehow  be  met.  But  experience 
[troves  that  the  deception  of  the  human  heart  often 
leads  that  nature  astra}',  and  makes  man  satisfied 
with  that  which  is  not  meet.  It  therefore  becomes 
those  who  })rofess  religion  to  be  specific  in  defining 
their  position,  if  they  would  be  properly  under- 
stood. To  sini];)ly  say,  "I  am  religious,"  is  too 
indefinite. 

The  Latin  word  for  religion  is  rellgio,  and  is  de- 
fined,   "  what    is  binding  or  obligatory,    religious 


62  CHRISTIAN   CO-OPERATION 

scruple  or  hinderance,  sacredness,  sanctity,  rev- 
erence, religious  rites."  It  literally  means,  to  bind 
very  strongly  or  securely;  to  bind  again  or  double 
the  binding.  The  word  is  used  to  express  a  sacred 
obligation.  Webster  says,  the  word  seems  orig- 
inally to  have  signified  an  oath  or  vow  to  the  gods, 
or  the  obligation  of  such  an  oath  or  vow,  which 
was  held  very  sacred  by  the  Romans. 

The  Greek  word  for  religion  is  thrcskeia,  and  is 
thus  defined:  "To  worship,  live  piously,  piety, 
religion,  religious  worship."  It  is  used  some  three 
times  in  the  New  Testament :  "  Let  no  man  beguile 
you  of  your  reward  in  a  voluntary  hunnlity  and 
worshiping  of  angels,  intruding  into  those  things 
which  he  hath  not  seen,  vainly  puffed  up  by  his 
fleshly  mind."  Col.  ii.  18:  Here  the  word  is  trans- 
lated loorshiping,  and  evidently  means  idolatrous 
worship — the  worship  of  something  else  than  the 
true    God — the  worship  of  angels. 

"That  after  the  most  straitest  sect  of  our  relig- 
ion, I  lived  a  Pharisee."  Acts  xxvi.  5.  Here  the 
word  means  the  false  or  improper  worship  of  God. 
Paul  was  in  spiritual  blindness.  He  worshiped 
God  superstitiously.  He  had  his  religion  from 
God,  but  it  went  not  back  to  him.  He  had  a  zeal, 
but  not  according  to  knowledge.  The  Jews,  ot 
whom  Paul  was  one,  were  after  their  manner  a 
religious  people.  They  took  the  name  of  God  upon 
their  lij)S,  but  his  love  was  not  in  their  hearts. 
Their  ordinances  pointed  to  Christ,  but  they  saw 
him  not,  nor  knew  him  when  he  came.  They  had 
pure  precepts,  but  they  were  neglected,  perverted, 
or  misapplied. 

"  J*ure  religion  and  undefiled  before  God  and  the 
Father  is  this,  To  visit  the  fatherless  and  widows 
in  their  affliction,  and  to  keep  himself  unspotted 
from  the  world."     James  i.   27.      This  refers  to 


IN   ACTUAL   LIFE.  63 

practical  religion,  as  the  true  exponent  of  pure 
principles  and  heart-felt  piety.  He  who  loves  God 
will  have  due  respect  to  his  creatures,  and  will  not 
afflict  them  in  any  evil  way.  He  will  be  moved  to 
pity  by  their  distresses  and  will  comfort  them  in 
sorrow,  and  relieve  them,  if  possible,  when  they  are 
in  want.  In  reference  to  this  sense,  Webster  says, 
"  ReHgion,  as  distinct  from  theology^  is  godliness  or 
real  piety  in  practice,  consisting  in  the  performance 
of  all  known  duties  to  God  and  our  fellow-men,  in 
obedience  to  divine  command,  or  from  love  to  God 
and  his  law." 

The  same  author  says,  "  Religion,  in  a  compre- 
hensive sense,  includes  a  belief  in  the  being  and 
perfections  of  God,  in  the  revelation  of  his  will  to 
man,  in  man's  obligation  to  obey  his  commands,  in 
a  state  of  reward  and  punishment,  and  in  man's 
accountability  to  God ;  and  also  true  godliness  or 
piety  of  life,  with  the  practice  of  all  moral  duties. 
It  therefore  comprehends  theology,  as  a  system  of 
doctrines  or  principles,  as  well  as  practical  piety  ; 
for  the  practice  of  moral  duties  without  a  belief  in 
a  divine  lawgiver,  and  without  reference  to  his  will 
or  commands,  is  not  religion.'^ 

ELEMENTS   IN   RELIGION. 

Religion  comprises  four  things.  These  are  :  1. 
Knowledge.  This  is  primary.  Faith  can  not  exist 
without  it.  "With  all  thy  getting,  get  knowl- 
edge." This  is  Solomon's  advice.  The  prophet's 
lament  is,  "My  people  perish  for  lack  of  knowl- 
edge." God  says,  by  the  pen  of  the  Apostle  Paul, 
that  his  object  is  to  renew  us  in  knowledge.  We 
can  not  obey  God  without  knowing  his  commands. 
Christ  taught  the  people,  and  sent  out  his  disciples 
to  teach  and  to  preach.     Ignorance  breeds  super- 


64  CHRISTIAN   CO-OPERATION 

stition.  The  labors  of  the  good  in  all  ages  have 
been  to  enlighten  the  human  race.  The  wise  man 
says :  "Happy  is  the  man  that  findeth  wisdom, 
and  the  man  that  getteth  understanding."  Man  is 
a  rational  being,  and  ought  to  be  led  by  reason 
and  not  by  impulse. 

2.  '■'■Faith  cometh  by  hearing."  "Man  believeth 
unto  righteoususness."  Faith  is  taking  the  word 
of  God  as  truth,  No  man  can  be  truly  religious 
without  this  faith.  "Without  faith  it  is  impossible 
to  please  God."  "Abraham  believed  God,  and  it 
was  accounted  unto  him  for  righteousness."  "He 
that  believeth  .  .  .  shall  be  saved."  Christ 
did  not  many  mighty  works  in  Nazareth  because 
of  their  unbelief.  "He  that  cometh  unto  God 
must  believe  that  he  is,  and  that  he  is  a  rewarder 
of  all  those  that  diligently  seek  him."  As  well 
might  we  expect  to  have  day  without  the  sun,  as 
to  have  religion   without  faith. 

3.  Feeling  is  an  element  in  religion.  This  is  a 
result  of  knowledge  and  faith.  Man  is  a  sensitive 
being.  He  has  a  soul  that  can  feel,  and  a  mind  that 
may  be  impressed.  The  Christian  has  love  to  God, 
and  true  benevolence  of  heart  for  God's  creatures. 
He  is  drawn  out  in  his  sympatliies  after  God.     He 

feds  for  the  sons  of  men.  He  who  is  converted 
knows  it,  feels  it,  is  inwardly  assured  of  this  won- 
derful change.  "We  know  that  we  have  passed 
from  death  unto  life."  Religion  calls  out  the 
feelings  in  the  right  direction.  That  religion  which 
does  not  touch  the  feelings  is  a  shallow  thing.  No 
man  can  enjoy,  in  a  due  degree,  the  grace  of  God 
and  not  be  stirred  to  the  depths  of  the  soul.  Hence, 
we  insist  i\vAX  feelinq  is  an  element  in  religion. 

4.  Gne  object  of  all  these  things  is  an  upright 
life.  Knowledge,  faith,  and  feeling  are  good  ;  but 
they  are  of  very  little  moment  unless  they  produce 


IN  ACTUAL  LIFE.  65 

a  new  Snd  better  life,  a  "life  hid  with  Christ  in 
God."  "Faith  without  works  is  dead."  "If  je  love 
me,  keep  my  commandments."  We  must  follow 
Christ.  To  obey  God  is  a  cardinal  point.  To  be 
completely  devoted  to  him  in  mind,  heart,  life,  and 
property  is  his  most  righteous  will.  Practice,  then, 
is  an  element  in  religion. 

Hence  we  have  knowledge,  faith,  feeling,  and 
labor  or  obedience  as  the  essential  features  in  that 
religion  which  is  the  basis,  from  a  human  stand- 
point, of  the  true  church.  This  religion  is  taught 
in  the  Bible.  It  is  enforced  by  nature,  reason, 
conscience,  experience,  and  the  providence  of  God. 


II.     Its  Definition. — Uses  of  the  Term. 

The  term  church  has  various  definitions.  Web- 
ster has  collected  ten.  Its  primary  signification, 
in  English,  among  Christians,  is  a  house  conse- 
crated to  the  worship  of  God,  and  is  supposed  to 
be  derived,  originally,  from  the  Greek  kuri  akon, 
"  belonging  to  the  Lord,"  whence  the  Scottish  kirk, 
and  the  English  church.  This  signification  is  still 
retained,  and  all  houses  of  divine  worship  are  pop- 
ularly known  as  churches. 

By  an  easy  transition  the  term  soon  came  to  be 
used  to  designate  those  who  might  own,  control,  or 
worship  in  the  house ;  and  also  to  a  religious  body, 
whether  occupying  a  church-house  oi*  not.  The 
word  is  taken  to  represent  the  people  of  God  in 
various  conditions,  and  is  never  used  in  any  other 
than  an  ecclesiastical  sense. 

The  Adamic  church  refers  to  those  in  the  garden 
of  Eden,  before  the  fall  of  man.  It  is  generally  be- 
lieved that  none  but  Adam  and  Eve  were  involved 


66  CHRISTIAN  CO-OPERATION 

immediately  in  the  fall.  Hence  this  church  had 
but  two  members.  It  will  have  its  counterpart  on 
a  larger  scale  wlien  we  are  restored  to  God  through 
Christ,  in  the  Eden  above.  From  the  fall  to  the 
promise  of  salvation,  and  until  some  one  believed 
in  that  promise,  God  had  no  church  on  earth.  The 
oft-repeated  remark  that  God  was  never  without  a 
church  on  earth,  is  not  true. 

The  Noahic  church  included  Noah  and  his  family, 
and  is  comprehended  in  the  patriarchal,  which 
reaches  from  the  first  believer  after  the  ftill  to  the  or- 
ganization of  the  Jewish  church  under  Moses.  This 
continued  till  the  advent  of  Christ,  through  his  ad- 
ministration, after  his  resurection,  unto  the  day  of 
Pentecost,  when  there  was  such  a  gracious  outpour- 
ing of  the  Holy  Ghost.  This  was  the  birth  of  the 
Christian  church,  which  will  continue  to  the  end 
of  time. 

These  are  all  continuations  of  the  same  idea. 
There  is  really  no  break;  and  all  that  came  before 
the  day  of  Pentecost  were  antecedent  and  incipi- 
ent stages  of  the  Christian  church.  All  was  pre- 
paratory labor,  and  had  a  most  glorious  compensa- 
tion on  that  notable  day. 

The  visible  church  represents  all  those  who,  at 
any  given  time,  are  nominally  members  of  Christ's 
boi^y ;  the  invisible  church,  those  who  are  really 
such.  The  invisible  church  doubtless  includes 
not  only  all  true  believers,  but  children,  honest 
heathen,  and  idiots  who  in  the  next  world  will 
have  the  minds  God  intended  for  them.  Idiocy 
is  a  physical,  not  a  mental  deficiency.  Webster 
says  this  church  includes  the  "  collective  body  of 
saints  in  heaven  and  on  earth."  The  visible  is 
sometimes  called  the  catholic  or  universal  church. 

The  church  militant  refers  to  Christians  in  a  state 
of  warfare  against  sin,  those  who  are  not  freed 


IN  ACTUAL  LIFE.  67 

from  earth's  labor  and  strife  ;  the  church  triumphant, 
to  those  whose  toils  are  all  over,  and  who  are  now 
enjoying  the  fruition  of  heaven  in  the  land  of  rest. 

A  congregation  of  believers  is  usually  called  a 
church.  Among  Episcopalians  the  clergy,  in  dis- 
tinction from  the  laity,  are  so  called.  In  this 
sense  the  authority  of  the  church  means  the 
authority  of  the  ministers.  The  term  church  is  also 
used  to  designate  "an  assembly  of  sacred  rulers 
convened  in  Christ's  name  to  execute  his  laws;" 
the  followers  of  Christ  in  any  city  or  province  ;  also, 
his  disciples  who  may  meet  for  worship  in  any  place. 

There  is  also  a  sectarian  sense  in  which  it  is  used 
with  great  freedom  at  the  present  day.  This  is, 
"a  particular  number  of  Christians,  united  under 
one  form  of  ecclesiastical  government,  in  one  creed, 
and  using  the  same  ritual  and  ceremonies  ;  as,  the 
English  church;  the  Galilean  church;  the  Pres- 
byterian Church;  the  Roman  Catholic  Church;  the 
Greek  Church."  This  use  of  the  term  is  simply 
conventional,  and  has  no  warrant  whatever  in  the 
Scriptures.  It  is  a  misuse  of  the  term,  calculated  to 
mislead  the  mind  and  do  mischief.  It  can  not  be 
too  strongly  reprobated.  The  "United  Brethren 
in  Christ,"  collectively  taken,  are  no  church  at  all. 
The}'^  are  simply  a  consociation  of  churches  of  a 
particular  faith  and  order.  And  so  of  all  the  other 
so-called  churches.  It  is  a  sectarian  and  unwar- 
rantable use  of  the  term.  This  view  of  the  subject 
is  sustained  by  such  eminent  scholars  as  Dr.  Adam 
Clarke,  Dr.  Wm.  Smith,  and  Rev.  Charles  Buck. 

No  wonder  that  with  all  these  views  we  have 
divisions  in  the  world  among  Christians.  If  we 
eliminate  from  this  nomenclature  all  that  is  of  pure- 
ly human  origin,  we  may  arrive  at  a  true  concep- 
tion of  the  term  church,  and  know  what  is  tl\e 
mind  of  the  Lord  on  the  question. 


68  CHRISTIAN  CO-OPERATION 


HOW    THE   CHURCH  IS   CONSTITUTED. 

There  are  three  views  as  to  the  manner  of  con- 
stituting the  church.  The  first  is  that  of  authority. 
This  is  the  Roman  Catholic  notion.  It  is  also 
adopted  by  others.  Hear  ye,  and  obey  without 
questioning.  These  claim  that  authority  came 
from  God  to  Peter  and  through  him  to  his  succes- 
sors ;  or  that  authority  comes  from  God  to  the 
clergy ;  that  they  have  the  divine  right  to  com- 
mand, and  the  laity  the  divine  right  to  obey.  This 
authority  is  claimed  in  some  sense  to  be  infallible, 
and  hence  from  it  there  is  no  appeal.  This  theory 
holds  that  obedience  is  a  prime  virtue.  Despotism  is 
the  result  of  this  idea  when  it  is  carried  into  prac- 
tice.   It  can  not  be  right,  for  despotism  is  wrong. 

The  second  idea  is  that  the  church  is  built  upon 
a  form  which,  outward  and  visible,  is  baptism. 
Adherents  to  this  idea  make  baptism  the  door  into 
the  church.  By  baptism,  they  claim,  persons  are 
made  Christians.  They  say  baptism  is  not  proper- 
ly an  ordinance  of  the  church,  since  it  is  adminis- 
tered before  one  is  a  member.  This  idea,  carried 
to  its  legitimate  conclusion,  produces  formality. 
And  this  is  directly  opposed  to  vital  piety.  United 
Brethren  in  Christ  have  never  in  practice  consider- 
ed baptism  the  door  into  the  church.  Baptize  a 
stone,  and  it  is  still  a  stone.  Baptize  a  sinner,  and 
he  is  a  sinner  still.  It  will  not  do.  Christ  is  the 
door.     If  Christ  be  the  door,  then  baptism  is  not. 

The  third  idea  is,  that  the  church  is  consti- 
tuted by  knowledge,  faith,  and  obedience.  This  is 
the  true  position.  Knowledge  is  necessary,  hence 
God  has  made  a  revelation  of  his  will.  Faith  is 
necessary,  hence  Christ  came  as  the  object  of  our 
faith.     "Ye  believe  in  God,  believe  also  in   me." 


IN  ACTUAL  LIFE.  69 

Obedience  is  necessary,  hence  we  are  commanded 
to  go  and  work  in  the  vineyard. 

Hence  we  have,  first,  facts  presented  ;  second, 
assent  of  the  mind  to  these ;  third,  obedience  to 
the  commands  of  God.  Knowledge  is  antecedent, 
faith  is  initiative,  obedience  is  consequent.  These 
three  elements,  so  far  as  we  are  concerned,  consti- 
tute the  organic  basis  of  the  Christian  church.  Love 
underlies,  stimulates,  and  binds  these  all  together, 
and  us  to  God  and  humanity.  All  else  pertaining 
to  the  Christian  church  is  implied  in  these. 

WALKING  ROUND  ABOUT  ZION. 

God  seems  to  have  moved  slowly  in  establishing 
the  Christian  church.  Four  thousand  j-ears  passed 
away  before  it  appeared  in  its  completeness.  This 
was  not  on  his,  but  on  our  account.  Man  had  to  be 
brought  up  by  a  tedious  process  to  an  appreciation 
of  the  gospel  dispensation.  Brighter  and  brighter 
shone  the  light  to  the  perfect  day.  Even  after 
Christ  came,  how  much  toilsome  labor  he  had  to 
perform  !  How  dull  men  were  in  comprehending 
his  mission  !     How  slow  to  fall  in  with  his  plans  ! 

In  order  to  get  the  true  idea  before  their  minds, 
he  made  use  of  various  descriptions  of  the  church. 
In  Matthew  iv,  23  it  is  called  "the  kingdom." 
"And  Jesus  went  about  all  Galilee,  teaching  in 
their  synagogues,  and  preaching  the  gospel  of  the 
kingdom,  and  healing  all  manner  of  sickness  and 
all  manner  of  disease  among  the  people."  It  is 
truly  a  kingdom.  And  this  implies  a  king,  who  is 
Jesus  himself ;  territory,  which  is  the  world ;  rules 
or  laws,  which  are  the  Scriptures  ;  and  subjects, 
namely,  believers  in  Christ. 

In  Matthew  vi.  33  it  is  called  "the  kingdom  of 
God,"  to  denote  that  God  is  its   author  and  law- 


70  CHRISTIAN  CO-OPERATION 

giver,  and  that  to  him  its  subjects  are  responsible. 
"But  seek  ye  first  the  kingdom  of  God,  and  his 
righteousness ;  and  all  these  tilings  shall  be  added 
unto  you."  This  also  shows  "the  kingdom  of  God" 
to  be  of  prime  importance,  taking  precedence  of 
all  other  kingdoms  in  the  hearts  of  the  people. 

It  is  called,  in  Matthew  xvi.  19,  "the  kingdom  of 
heaven,"  showing  that  its  capitol,  head,  and  ar- 
chives are  in  heaven,  that  it  is  heavenly  in  its 
origin  and  nature,  and  that  it  can  not  be  over- 
reached or  destroyed  by  any  earthly  power.  "And 
I  will  give  unto  thee  the  keys  of  the  kingdom  of 
heaven." 

The  Savior,  in  Matthew  x.  25,  says  :  "If  they  have 
called  the  master  of  the  house  Beelzebub,  how 
much  more  them  of  his  household  ?"  Here  the 
church  is  likened  to  a  family,  in  which  God,  or 
Christ  in  his  divine  nature,  is  the  father  or  "mas- 
ter," Christ  in  his  human  nature  our  elder  brother, 
and  his  followers  all  of  oue  family,  one  "house- 
hold." What  endearing  relations  exist  between 
all  his  people.  With  what  love  must  we  regard 
Christ  who,  as  our  elder  brother,  has  had  so 
much  concern  for  us  as  to  die  for  our  salvation ! 
Paul  also  recognizes  the  same  idea  when  in  Kph. 
iii,  14, 15,  he  says:  "I  bow  my  knees  unto  the  Fa- 
ther of  our  Lord  Jesus  Christ,  of  whom  the  whole 
family  in  heaven  and  earth  is  named." 

And  then  to  show  the  care  which  Christ  has 
over  us,  the  interest  he  has  in  us,  and  how  much 
we  need  his  protection  and  su})port,  he  is  called 
the  Shepherd,  and  the  church  his  liock,  and  the 
sheep  of  his  pastures.  (Matt.  xxvi.  31;  St.  John 
X.  1-30.) 

Because  the  church  preserves  the  world,  Christ 
says,  "Ye  are  the  salt  of  the  earth."  And  be- 
cause through  it  comes  all  divine  light,  it  is  said, 


IN  ACTUAL  LIFE.  71 

"Ye  are  the  liglit  of  the  world."  Because  the 
church  can  not  live  without  Christ,  because  it 
grows,  and  is  fruit-bearing,  Jesus  says,  "I  am  the 
vine,  ye  are  the  branches."  To  show  that  each 
member  must  be  hewed,  shaped,  and  modeled  after 
a  certaiil  pattern,  that  each  one  has  a  place  to 
fill  and  an  office  to  perform,  it  is  said,  "Ye  are 
God's  building."  (I.  Cor.  iii.  9.)  And  to  indicate 
the  honorable  relation  of  his  people  to  him,  and 
the  purity  of  character  they  should  sustain,  Paul 
says:  "Ye  are  the  temple  of  God,  and  the  Spirit 
of  God  dwelleth  in  you.  If  any  man  defile  the 
temple  of  God,  him  shall  God  destroy :  for  the 
temple  of  God  is  holy,  which  temple  ye  are." 
(I.  Cor.  iii.  16.) 

To  show  the  superiority,  authority,  and  control- 
ling power  of  Christ, — how  the  life-element  that 
flows  through  him  flows  through  his  people,  how 
the  pulsings  of  our  hearts  are  felt  and  appreciated  by 
him,  what  perfect  sympathy  there  is  between  him 
and  the  cause  on  earth,  what  oneness,  what  identi- 
ty there  is, — he  is  called  the  head,  and  the  church 
the  body.  "And  gave  him  to  be  the  head  over  all 
things  to  the  church,  which  is  his  body."  (Eph.  i. 
22,  23  ;  V.  23.)  "And  he  [Christ]  is  the  head  of  the 
body,  the  church."     (Col.  i.  18.) 

These  references  and  descriptions  are  different 
views,  from  different  stand-points,  through  differ- 
ent mediums,  and  may  help  us  somewhat  in  form- 
ing just  conceptions  of  the  nature,  character,  and 
mission  of  the  church  of  the  living  God. 

THE    GREEK. 

Ecelesia  is  the  Greek  word  which,  in  its  different 
forms,  is  translated  into  the  English  of  the  New 
Testament,  by  the  terms  church  and  churches,  over 


72  CHBISTIAN  CO-OPERATION 

one  hundred  times.  It  is  derived  from  eJchileo, 
which  signifies  to  call  out,  to  convoke,  to  bring 
together,  as  a  public  gathering.  The  common  sig- 
nification of  the  word  is,  "any  public  assembly,  a 
congregation."  But  the  more  strict  sense  of  the 
term  is,  an  assembly  called  together  by  lawful 
authority.  This  literal  meaning  was  carried  into 
the  theology  of  Christ  and  his  disciples,  and,  in  tbe 
Scriptures,  is  applied  to  those  who  arc  called  out 
from  the  world,  and  called  together,  by  the  author- 
ity of  the  Lord,  to  do  business  pertaining  to  his 
kingdom. 

There  are  two  uses  of  the  term  in  the  Scriptures. 
The  first  is  a  single  congregation  or  assembly  of 
Christian  believers,  meeting  together  from  time  to 
time  for  the  worship  of  God  and  the  transaction  of 
business  for  the  advancement  of  his  cause.  Hence 
we  read  of  "  the  church  at  Jerusalem ;"'  "the 
church  at  Corinth  ;"  "the  church  at  Ephesus." 

When  different  congregations  or  assemblies  of 
Christian  worshipers  are  referred  to,  the  word  is 
made  plural.  We  read,  "Then  had  the  churches 
rest."  (Acts  ix.  31.)  "The  churches  of  Christ  salute 
you."  (Rom.  xvi.  16.)  "And  so  ordain  I  in  all 
churches."  (I.  Cor.  vii.  17.)  "The  Spirit  saith 
unto  the  churches."     (Kev.  ii.  7.) 

The  second  application  of  the  term  is  to  the 
collective  body  of  saints  or  God's  peculiar  people, 
on  earth  and  in  heaven,  redeemed  and  called  out 
of  every  nation,  language,  tribe,  and  tongue.  In 
this  use  of  the  term  the  Savior  said  :  "On  this  rock 
will  I  build  my  church,  and  the  gates  of  hell  shall 
not  prevail  against  it."  (Matt,  xvi.  18.)  Again,  "And 
the  ijord  added  to  the  church  daily  such  as  should  be 
saved."  (Acts  ii.  47.)  "Therefore  as  the  church  si 
subject  unto  Christ,  so  let  the  wives  be  to  their  own 
husbands  in  everything."     (Eph.  v.  24.)    In  Paul's 


IN  ACTUAL  LIFE.  73- 

glowing  description  of  the  privileges  of  Christians 
as  compared  with  the  Jews,  showing  the  superior 
excellence  of  Christianity,  these  words  occur:  "To 
the  general  assembly  and  church  of  the  first- 
born, which  are  written  in  heaven."     (Heb.  xii.  23.) 

OUR   USE    OF    THE    TERM. 

These,  then,  are  the  proper  uses  of  the  term. 
All  others  are  unwarranted  or  merely  conventional. 
There  is  no  warrant  in  the  Scriptures  for  calling  a 
mere  sect  or  religious  denominatioc  a  church.  We 
ought,  as  far  as  possible,  to  abandon  that  use  of 
the  word.  But  the  custom  has  become  so  inveter- 
ate that  it  is  difficult  at  once  to  eliminate  it,  and 
we  sometimes  unwittingly,  or  for  the  sake  of  being 
understood,  fall  into  the  error  ourselves.  It  may 
be  interesting  to  know  whether  the  learned  and 
pious  Otterbein  ever  fell  into  this  way  of  speaking. 
The  church  on  Howard's  Hill,  he  called  "  this 
church,"  "the  church,"  "our  church."  Here  he 
was  right.  Then  in  the  church-book.  Article  14, 
he  says  :  "No  preacher  can  stay  among  us  who 
will  not,  to  the  best  of  his  ability,  care  for  the  va- 
rious churches  in  Pennsylvania,  Maryland,  and 
Virginia,  which  churches,  under  the  superintend- 
ence of  Wm.  Otterbein,  stand  in  fraternal  unity 
with  us."  Here  the  term  churches  is  used  as  refer- 
ring to  several  societies  of  Christian  worshipers, 
in  the  true  scriptural  sense.  He  knew  too  much 
to  apply  the  term  church  to  this  little  consociation 
of  churches.  He  was  wont  to  speak  of  it  as  "the 
good  work." 

I  very  greatly  admire  the  title-page  of  our  Dis- 
cipline. It  says  :  '■'■Origin,  Doctrine^  Constitution, 
and  Discipline  of  the  United  Brethren  in  Christ'' 
The  word  church  does  not  mar  the  beauty  of  its 


74  CHRISTIAN  CO-OPERATION 

face.  It  could  not  be  used  there  with  any  proprie- 
ty. The  word  churches  might  be  used.  But  to 
say  "the  church"  would  be  papal  assumption;  for 
it  takes  all  the  Christian  churches  to  form  ^'the 
church,"  and  we  are  more  than  a  church,  for  we  are 
many.  Then  our  forefathers,  in  the  Discipline,  in 
speaking  of  our  origin,  say,  "The  number  of  mem- 
bers in  the  society,  in  different  parts  of  the  country, 
continued  to  increase  from  time  to  time."  These 
staid  and  knowing  old  German  fathers  did  not  dare 
to  call  us  "the  church,"  so  they  simply  said,  '■'■the 
society."  But  many  of  us  now,  with  less  consider- 
ation, are  more  presumptuous.  And  so  farther  on 
they  say:  "The  want  of  a  discipline  in  the  society 
had  long  been  deeply  felt." 

I  suppose  some,  now  high  in  position,  would  in- 
sist on  saying  "in  the  church."  But  iu  this  our 
fathers  were  right,  whether  they  so  wrote  incident- 
ally or  designedly.  So  in  "The  Reception  of  Mem- 
bers" it  is  said  :  "When  at  any  meeting  a  person 
makes  known  a  design  to  become  a  member  of  our 
society"  Here  reference  is  had  to  the  whole  order, 
and  the  word  church  would  be  improper,  and  so  it 
is  not  used.  Farther  on,  where  a  single  congrega- 
tion is  referred  to,  the  word  church  is  properly 
used  :  "Record  the  name  on  the  church  or  class 
book;"  "under  the  watch-care  of  the  church-" 
"elected  by  the  church  or  class  at  any  place  where 
it  may  be  deemed  necessary."  But  in  No.  3  of 
"Duties  of  Members"  it  is  said:  "All  members  of 
this  society  shall  acknowledge  and  confess  that  they 
believe  the  word  of  God." 

It  is  to  be  devoutly  desired  that  we  be  truly 
reverent  of  God's  word,  and  use  terms  in  their 
legitimate  sense.  If  we  do  not  consult  and  follow 
the  mind  of  God,  it  is  hard  to  tell  where  we  may 
drift.     We  can  easily  say  "the  churches  of   the 


IN  ACTUAL    LIFE.  75 

United  Brethren  in  Christ,"  or  "the  society,"  order, 
or  denomination,  and  thus  avoid  a  false  use  of  a 
sacred  term. 

God  has  given  us  certain  words  to  express  cer- 
tain ideas,  and  we  have  n©  right  to  pervert  their 
meaning  or  use.  The  Greek  word  ekklesia  repre- 
sents two  well-defined  ideas.  We  have  taken  the 
English  word  church  as  its  representative,  and  are 
therefore  in  honor  and  honesty  bound  to  use  it  in 
the  same  sense.  Otherwise  we  are  corrupters  of 
the  pure  word  of  God. 


III.    Its  Nature. 

The  state  pertains  mostly  to  this  life,  and  is  tem- 
poral. The  church  pertains  mostl}^  to  the  life  to 
come,  and  is  eternal.  "It  shall  never  have  an  end." 
"It  shall  never  be  destroyed."  Tertullian  says, 
"Where  three,  a  church  is,  though  laity."  The 
Church  of  England  thus  expresses  itself:  A 
church  is  "a  congregation  of  faithful  men,  in  the 
which  the  pure  word  of  God  is  preached,  and  the 
sacraments  are  duly  administered,  according  to 
Christ's  ordinances."  Rev.  Charles  Buck,  in  his  the- 
ological dictionary,  says :  "A  particular  visible 
church  of  Christ,  therefore,  is  a  body  distinguished 
from  the  civil  societies  of  the  world,  by  the  spiritual 
nature  and  design  of  its  government ;  for  though 
Christ  would  have  order  kept  in  his  church,  yet 
without  coercive  force ;  a  thing  inconsistent  with 
the  very  nature  of  such  a  society,  whose  end  is  in- 
struction, and  a  practice  suitable  to  it,  which  can 
never  in  the  nature  of  things  be  accomplished  by 
penal  laws  or  external  coercion."  Watson,  in  his 
institutes,  says  :     "The  church  is  a  society  founded 


76  CHRISTIAN   CO-OPERATION 

upon  faith,  and  united  by  mutual  love,  for  the  per- 
sonal edification  of  its  members  in  holiness,  and  for 
the  religious  benefit  of  the  world.  The  nature  of 
its  government  is  thus  determined; — it  is  concerned 
only  with  spiritual  objects.  It  can  not  emplo^^ 
force  to  compel  men  into  its  pales  ;  for  the  only  door 
of  the  church  is  faith,  to  which  there  can  be  no 
compulsion, — 'he  that  believeth  and  is  baptized'  be- 
comes a  member.  It  can  not  inflict  pains  and  pen- 
alties upon  the  disobedient  and  refractory,  like 
civil  governments;  for  the  only  punitive  discipline 
authorized  in  the  New  Testament,  is  comprised  in 
'admonition,'  'reproof,'  'sharp  rebukes,'  and,  finally, 
'expulsion  from  the  society.'  "  Dr.  Wm.  Smith,  in 
speaking  of  the  nature  of  the  church,  after  dis- 
cussing Acts  ii.  41  and  Eph.  iv.  3-6,  says  :  "  The 
church,  then,  at  this  period  was  a  body  of  baptized 
men  and  women  who  believed  in  Jesus  as  the 
Christ,  and  in  the  revelation  made  by  him,  who 
were  united  by  having  the  same  faith,  hope,  and 
animating  spirit  of  love,  the  same  sacraments,  and 
the  same  spiritual  invisible  head." 

This  whole  question  is  very  beautifully  stated  by 
Luke,  in  Acts  ii.  37-47 :  "Xow  when  they  heard 
this,  they  were  pricked  in  their  heart,  and  said  un- 
to Peter  and  to  the  rest  of  the  apostles.  Men  and 
brethren,  what  shall  we  do  ?  Then  Peter  said  unto 
them,  Repent,  and  be  baptized  every  one  of  you  in 
the  name  of  Jesus  Christ  for  the  remission  of  sins, 
and  ye  shall  receive  the  gift  of  the  Holy  Ghost. 
For  the  promise  is  unto  you,  and  to  your  children, 
and  all  that  are  afar  ofi",  even  as  many  as  the  Lord 
our  God  shall  call.  And  with  many  other  words 
did  he  testify  and  exhort,  saying.  Save  yourselves 
from  this  untoward  generation.  Then  they  that 
gladly  received  his  word,  were  baptized:  and  the 
same  day  there  were  added  unto  them  about  three 


IN   ACTUAL    LIFE.  77 

thousand  souls.  And  they  continued  steadfastly  in 
the  apostles'  doctrine  and  fellowship,  and  in  break- 
ing of  bread,  and  in  prayers.  And  fear  came  upon 
every  soul :  and  many  wonders  and  signs  were  done 
by  the  apostles.  And  all  that  believed  were  togeth- 
er, and  had  all  things  common  ;  and  sold  their  pos- 
sessions and  goods,  and  parted  them  to  all  men,  as 
every  man  had  need.  And  they,  continuing  daily 
with  one  accord  in  the  temple,  and  breaking  bread 
from  house  to  house,  did  eat  their  meat  with  glad- 
ness and  singleness  of  heart,  praising  God,  and 
having  favor  with  all  the  people.  And  the  Lord 
added  to  the  church  daily  such  as  should  be  saved." 
Here  we  have,  first,  the  preaching  and  hearing 
of  the  word,  which  produce  conviction  for  sin. 
This  led  them  to  cry  out,  "What  shall  we  do  ?" 
Second.  Repentance,  "remission  of  sins,"  and  "the 
gift  of  the  Holy  Ghost"  through  obedience  to  and 
faith  in  Christ.  Third.  Baptism  (eis)  to,  toward, 
unto,  in  respect  to,  or.  on  account  o/''the  remission  of 
sins,"  as  a  faithful  acknowledgment  that  the  de- 
mands of  the  law  were  met  in  the  death  of  Christ. 
(Rom,  vi.  3-14;  I.  Peter  iii.  21;  Col.  ii.  12.)  Fourth. 
Uniting  in  visible  church  membership.  Three 
thousand  "were  added"  in  one  day.  "The  Lord 
added  to  the  church  daily  such  as  should  be  saved." 
Fifth.  Apostolic  "doctrine,"  Bible  doctrine,  reve- 
lation, the  word  of  God.  Sixth.  Continuing 
"steadfastly  in  fellowship."  They  were  not  indif- 
ferent, but  were  industrious,  dutiful,  and  persever- 
ing. They  did  not  backslide  or  make  shipwreck  of 
faith.  Seventh.  The  Lord's-supper,  "  breaking  of 
bread."  Eighth.  Public  worship,  as  indicated  by 
"prayers,"  "continuing  daily  with  one  accord  in  the 
temple,"  and  "praising  God."  Ninth.  A  liberal 
bestowment  of  their  goods  for  necessary  uses  in 
sustaining  the  institutions  of   the  church.     They 


78  CHRISTIAN   CO-OPERATION 

"had  all  things  common,"  They  even  "sold  their 
pessessions  and  parted  them  as  every  man  had 
need."  This  was  a  voluntary  arrangement,  as  we 
see  in  the  case  of  Ananias,  and  Sapphira  his  wife, 
(Acts  V.)  They  were  not  obliged  to  sell;  and  after  it 
was  sold,  it  Avas  in  their  own  power.  It  was  nec- 
essary for  them  to  give  something  as  a  gratuity  to 
help  forward  this  rising  cause,  but  not  necessary  to 
give  all,  or  pretend  to  do  so,  and  then  lie  about  it. 
Here  we  have  given  us  incidentally  the  nature  of 
the  church,  the  conditions  of  memhership,  and  the 
means  of  perpetuating  it  to  the  end  of  time. 

As  to  officers  in  the  church,  in  brief,  they  are, 
first,  bishops,  elders,  presbyters,  and  pastors.  These 
are  convertible  terms  referring  to  the  same  order, 
grade,  or  class  of  men,  being  used  simply  to  express 
difterent  phases  of  the  ministerial  character. 
Second.  Deacons.  These  are  helps  in  the  church, 
to  attend  to  its  secular  affairs,  as  collecting  and 
distributing  the  alms  of  tlie  church  for  the  support 
of  the  poor,  assisting  in  the  sacrament,  taking 
charge  of  church  premises,  &c.,  collecting  contribu- 
tions for  the  support  of  the  gospel,  and,  as  a  neces- 
sity, sometimes  to  teach  and  defend  the  doctrines 
of  Christ,  as  in  the  case  of  Stephen  (Acts  vi.  5-15). 

"The  United  Brethren  in  Christ"  have,  in  every 
properly  developed  church,  one  or  two  acting  ciders, 
and  from  two  to  seven  deacons.  The  first  deacon 
is  called  a  leader.  He  is  a  pastoral  help,  having  a 
personal  oversight  of  the  members,  especially  during 
the  absence  of  the  minister.  He  is  a  kind  of  sub- 
pastor,  acting  also  as  secretary  or  scribe  tor  the 
society,  and  also  collects  and  distributes  the  alms 
of  the  church  for  the  support  of  the  poor.  The 
second  deacon,  called  steward,  collects  contributions 
for  the  support  of  the  pastor,  secures  means  and 
provides  the   elements  of  the  Lord's-supper,  and 


IN   ACTUAL   LIFE.  79 

properly  arranges  them  on  the  sacramental  table. 
Where  a  church  is  large  there  may  be  several 
leaders  and  stewards.  The  next  three  to  live  dea- 
cons are  called  trustees.  Their  office  is  to  take 
charge  of  the  church  premises, — lands,  houses,  fur- 
niture,— and  everything  that  pertains  to  the  church- 
house.  They  take  the  oversight  of  this  whole 
matter,  under  the  direction  of  the  session,  vestry, 
or  official  meeting  and  quarterly  conference.  They 
hold  the  deed,  manage  repairs,  see  that  the 
house  is  in  condition  for  vs^orship,  control  the  use 
of  the  house  for  other  purposes  than  that  of  pub- 
lic worship,  see  that  the  house  and  all  that  pertains 
to  it  are  not  in  any  way  abused  or  misused,  and  that 
proper  order  is  maintained  during  public  service. 

The  end  or  object  of  the  church  is  to  develop  the 
religious  element  in  man;  to  relieve  him  in  this 
life  as  far  as  possible  from  the  dreadful  consequen- 
ces of  the  fall;  to  fit  him,  by  a  system  of  training, 
for  a  higher  and  better  life  hereafter ;  and  by  the 
severe  tests  which  he  here  passes,  in  the  way  of  in- 
ducements to  sin,  to  carry  him  beyond  the  most 
remote  probability  of  falling  when  brought  to  the 
enjoyment  of  the  freedom  and  bliss  of  the  world 
beyond. 


"  Rent  were  at  onee  the  flood-gates  of  the  sky, 
And  burst  the  great  deep's  fountains.    All  was  dark, 
Thronged  with  the  forms  of  drowning  men:  and  hark, 
O'er  the  wide  earth  one  agonizing  cry  ! 
Then  'mid  the  swelling  surge,  careering  high. 
Fraught  with  the  world's  remains,  the  patriarch's  abk 
Went  o'er  the  waters:  for  that  wondrous  bark 
Lived  in  the  safeguard  of  Jehovah's  eye. 
Past  is  the  plague  I     But  still  oe'r  earth  the  flood 
Of  sin  reigns  paramount:     Still  God  provides 
An  ark  of  health  for  those  who  walk  with  God  ; 
His  power  secures  it,  and  his  wisdom  guides. 
Faith  clings  obedient  to  that  loved  abode. 
And  o'er  the  waves  the  life-fraught  vessel  rides." 

\_Bishop  Mant. 


80  CHRISTIAN    CO-OPERATION 

CHAPTER  II. 

THE  CATHOLICITY  OF  THE  CHURCH. 


Any  effort  designed  to  meet  a  universal  want  in 
humanity  must  be  catholic  in  its  nature,  applica- 
tion, and  operations:  and  so  is  the  church  of  the 
eternal  God.  It  has  a  legal  and  primal  claim  upon 
the  world  with  all  its  varied  store  of  men  and 
money.  But  it  appropriates  to  itself  only  that 
which  is  pure,  and  in  consonance  with  the  princi- 
ples of  God.  It  claims  for  itself  only  such  beings 
and  systems  and  actions  as  can  be  used  without 
marring  the  beauty  of  the  structure  which  God  is 
erectinof — only  such  as  are  fit  to  display  the  declar- 
tiye  fflorv  of  the  Lord  in  the  kinerdom  of  heaven 
on  earth  and  the  kingdom  of  glory  above. 

Though  "strait  be  the  gate  and  narrow  the  way 
which  leadeth  unto  life,"  yet  ample  is  the  field  be- 
yond. Within  its  sacred  folds  may  be  gathered 
the  high  and  the  low,  the  rich  and  the  poor,  the 
ignorant  and  the  wise,  the  strong  and  the  weak, 
the  young  and  the  old,  rejecting  none  except  the 
bad.  As  wide  as  the  world,  as  broad  as  humanity, 
as  high  as  sin  may  arise,  as  low  as  the  depths 
of  human  crime  may  descend,  are  the  gracious 
influences  of  the  church  thrown  out  to  win,  if 
possible,  every  erring  soul  from  the  pathway  of 
vice,  and,  bring  all  back  to  the  enjoyment  of  a 
better  life. 

A  beautiful  prospect  spreads  itself  out  before  the 
mind.  Let  us  pause  as  it  passes  in  a  kind  of  pano- 
ramic view  before  the  enraptured  vision. 


IN  ACTUAL  LIFE»  81 


THE  BUILDING  OF    THE  OLD    TABERNACLE. 

Israel's  camp  is  astir.  A  new  thoiiglit  inspires 
the  incipient  nation's  heart.  A  holy  enthusiasm 
burns  in  every  soul.  The  proclamation  has  gone 
forth  that  the  tabernacle,  showed  unto  the  devout 
Moses  in  the  mount,  is  to  be  built  by  the  free  offer- 
ings of  a  grateful  people.  The  news  runs,  as  if 
sent  by  the  electric  spark,  from  rank  to  rank,  from 
tribe  to  tribe,  from  division  to  division,  till  all  the 
hosts  of  Egypt's  freedmen  hear.  A  warm,  respon- 
sive heart  beats  in  many  a  bosom,  and  their  hands 
are  at  once  upon  their  treasures. 

"And  they  came,  every  one  whose  heart  stirred 
him  up,  and  every  one  whom  his  spirit  made  willing, 
and  they  brought  the  Lord's  offering  to  the  work  of 
the  tabernacle  of  the  congregation,  and  for  all  his 
service,  and  for  the  holy  garments.  And  they 
came,  both  men  and  women,  as  many  as  were 
willing-hearted,  and  brought  bracelets,  and  ear- 
rings, and  rings,  and  tablets,  all  jewels  of  gold  : 
and  every  man  that  offered,  offered  an  offering  of 
gold  unto  the  Lord.  And  every  man,  with  whom 
was  found  blue,  and  purple,  and  scarlet,  and  line 
linen,  and  goats'  hair,  and  red  skins  of  rams,  and 
badgers'  skins,  brought  them.  Every  one  that  did 
offer  an  offering  of  silver  and  brass  brought  the 
Lord's  offering:  and  every  man,  with  whom  was 
found  shittim-wood  for  any  work  of  the  service, 
brought  it.  And  all  the  women  that  were  wise- 
hearted  did  spin  with  their  hands,  and  brought 
that  which  they  had  spun,  both  of  blue,  and  of 
purple,  and  of  scarlet,  and  of  fine  linen.  And  all 
the  women  whose  heart  stirred  them  up  in  wisdom 
spun  goats'  hair.  And  the  rulers  brought  onyx- 
stones,  and  stones  to  be  set,  for  the  ephod,  and  for 


82  CHRISTIAN  CO-OPERATION 

tlie  breast- plate ;  and  spice,  and  oil  for  the  lights 
and  for  the  anointing  oil,  and  for  the  sweet  in- 
cense."    (Exodus  XXXV.  21-28.) 

This  was  under  the  old  dispensation — a  dispen- 
sation of  types  and  shadows.  I  use  it  as  a  kind  of 
catholicity  of  material  substances.  The  great 
store-house  of  nature  is  God's.  He  can  choose 
from  among  its  multifarious  objects  such  as  he 
pleases,  to  build  his  tabernacle.  The  oneness  of 
purpose  among  this  people  (the  Jews)  was  remark- 
able, that  is,  to  obey  God  with  willing  minds  and 
hearts  in  building  the  tabernacle.  With  all  the 
variety  in  material,  sex,  work,  talent,  age,  and  sta- 
tion, there  was  a  oneness  of  mind,  purpose,  aim,  and 
end.  Men  and  women,  subjects  and  rulers,  devoted 
themselves  to  the  w^ork.  Some  brought  materials, 
and  others  wrought  them  into  every  necessary  vari- 
ety of  shape  and  texture  and  combination.  From 
this  material  and  typical  view  of  the  subject  we 
pass  on  to 

THE    NEW   TABERNACLE, 

Or  Christian  dispensation,  under  Christ  and  the 
apostles.  Here  our  minds  open  to  a  more  intellect- 
ual and  spiritual  aspect  of  the  question.  Here 
Jewish  prejudices  melt  away  like  frost  in  the  morn- 
ing sun.  Christ  for  a  time  confined  himself  to  the 
chosen  race.  But  he  laid,  in  the  minds  of  his  dis- 
ciples, principles  deep  and  broad,  destined  to  root 
out  their  narrow  sectarianism ;  to  teach  them  that 
the  Jew  is  neighbor  to  the  Samaritan,  and  the  Sa- 
maritan to  the  Jew;  that  God  is  no  respecter  of 
persons  and  therefore  ?ye  should  not  be;  tliat  what 
God  has  cleansed  no  man  should  call  common  or 
unclean;  that,  "in  every  nation,  he  that  feareth 
him   and    worketh    righteousness    is   accepted   ot 


IN  ACTUAL  LIFE.  83 

him."  Jesus  gave  a  death-blow  to  religious  intol- 
erance in  his  church,  when,  the  disciples  having 
reported  to  him  that  they  had  found  one  who 
would  not  walk  with  them,  casting  out  devils  in 
his  name,  and  they  forbade  him,  he  said:  "  I  say 
unto  you  forbid  him  not,  *  *  for  he  that  is  not 
against  us  is  on  our  part." 

Jerusalem  was  swarming  with  skeptics  on  the  day 
of  Pentecost.  When  the  strange  phenomena  oc- 
curred of  making  linguists  in  an  hour,  these  "  de- 
vout men  out  of  every  nation  under  heaven"  came 
with  the  multitude  to  the  scene  of  excitement.  They 
proposed  a  very  important  question:  "How  hear 
we  every  man  in  our  own  tongue,  wherein  we  were 
born?  Parthians,  and  Medes,  and  Elamites,  and 
the  dwellers  in  Mesopotamia,  and  in  Judea,  and 
Cappadocia,  in  Pontus,  and  Asia,  Phrygia,  and 
Pamphylia,  in  Egypt,  and  in  the  parts  of  Libya 
about  Gyrene,  and  strangers  of  Rome,  Jews  and 
proselytes,  Cretes  and  Arabians,  we  do  hear  them 
speak  in  our  tongues  the  wonderful  works  of  God. 
And  they  were  all  amazed,  and  were  in  doubt, 
saying  one  to  another,  What  meaneth  this?" 

I  know  but  one  answer  to  this  question,  which 
is,  religion  is  designed  for  the  whole  luorld.  It  is 
universal  in  its  application  to  man.  It  is  catholic 
in  its  spirit.  The  keys  of  the  kingdom  of  heaven 
or  Christian  church  being  deposited  with  Peter,  he 
opened  or  unlocked  the  mysteries  or  door  of  that 
kingdom  to  the  Jews  on  the  day  of  Pentecost,  and 
to  the  gentiles  in  the  house  of  Cornelius.  I*^ow 
the  cry  ig,  "  Gome  unto  me  all  ye  ends  of  the  earth 
and  be  ye  saved." 

Paul,  who  was  bred  with  all  the  prejudices  of 
the  Jews,  is  converted.  He  takes  his  learning,  and 
zeal,  and  perseverance,  and  goes  forth  as  the 
apostle  of  the  uncircumcision.     Urging  his  way  to 


84  CHRISTIAN  CO-OPERATION 

the  very  emporium  of  ancient  learning,  he  tells  the 
people  that  God  "hath  made  of  one  blood  all  na- 
tions of  men  for  to  dwell  on  all  the  face  of  the 
earth."  Imbibing  the  impartial  spirit  of  the  gos- 
pel, he  says  to  the  Romans,  "There  is  no  dif- 
ference between  the  Jew  and  the  Greek:  for  the 
same  Lord  over  all  is  rich  unto  all  that  call  upon 
him.  For  whosoever  shall  call  upon  the  name  of 
the  Lord  shall  be  saved."  Counseling  the  Colos- 
sians  to  observe  truthfulness,  he  demolishes  at  one 
stroke  the  proud  castle  of  aristocracy.  Says  he, 
"  Lie  not  one  to  another,  seeing  that  ye  have  put  oft 
the  old  man  with  his  deeds ;  and  have  put  on  the 
new  man,  which  is  renewed  in  knowledge  after  the 
image  of  him  that  created  him :  where  there  is 
neither  Greek  nor  Jew,  circumcision  nor  uncircum- 
cision,  Barbarian,  Scythian,  bond  nor  free :  but 
Christ  is  all,  and  in  all." 

I  remember,  too,  that  John  saw  in  his  vision 
144,000  of  the  servants  of  God  sealed  in  their  fore- 
lieads,  among  the  twelve  trilies  of  Israel.  "  After 
this,"  continues  he,  "I  beheld,  and,  lo,  a  great  mul- 
titude, which  no  man  could  number,  of  all  nations, 
and  kindreds,  and  people,  and  tongues,  stood  before 
the  Lamb,  clothed  with  white  robes,  and  palms  in 
their  hands;  and  cried  with  a  loud  voice,  saying, 
Salvation  to  our  God  which  sittcth  upon  the  throne, 
and  unto  the  Lamb." 

A    HOME    VIEW. 

Let  John  unUck  the  gates  of  heaven  and  de- 
scri])e  the  glorious  scenes  in  that  good  world  above. 
Mine  shall  l)e  a  humble  task;  and  well  will  it 
be  for  us  all  if,  from  the  vales  of  time,  we  may 
look  up  and  be  able  to  climb  up  the  shining  way 
to  everlasting  bliss. 


IN  ACTUAL  LIFE.  85 

A  vision  comes !  Lo,  the  happy  hours  come, 
one  by  one,  and  let  us  into  our  heavenly  home  ! 
We  see  what  we  have  seen  among  the  sons  of 
earth — Christians  of  every  name  and  order  join- 
ing in  sweet  concord  in  the  praises  of  our  God. 
We  see  Otterbein,  Guething,  Schwope,  and  many 
others  from  Germany ;  John  G.  Pfrimmer  and 
many  pure  spirits  from  France ;  Jacob  Bunnaho 
and  a  host  of  his  race  from  the  land  of  Erin  ; 
Edwards  and  all  his  Christian  brethren  from  the 
princedom  of  Wales.  We  shall  look  for  Father 
Boehm  and  Abraham  Meyer,  Keidig  and  Dracksel, 
among  those  who  were  once  called  Mennonites, 
Christopher  Grosh  and  many  of  the  Moravians, 
Wesley  and  his  followers,  and  a  host  of  others  I 
might  name  had  I  the  time. 

Taking  a  more  careful  view  of  the  churches 
under  consideration,  we  see  a  strange  variety  of 
elements  in  their  composition.  As  the  American 
nation  is  a  great  political  convocation  from  all 
quarters  of  the  globe  to  do  homage  to  the  Goddess 
of  Liberty,  so  this  is  a  kind  of  religious  convocation 
to  build  up  a  spiritual  body  in  Christ.  It  is  not 
the  result  of  any  schism,  but  is  a  quiet  outgrowth 
from  the  parent  stems.  So  pleasantly  and  quietly 
did  this  scion  spring  up,  that  it  was  not  till  years 
after  its  appearance  that  the  old  stalk  (the  Ger- 
man Reformed)  thought  of  claiming  its  first  stem 
— the  Baltimore  Church.  It  was  a  simple  union 
of  elements  which  had  for  each  other  a  spiritual 
affinity.  It  has  no  old  sores  to  heal,  no  extreme 
views  to  retract,  no  impulsive  actions  to  atone  for, 
no  polemical  squabbles  to  excuse.  German  Re- 
formed, Mennonites,  Lutherans,  Presbyterians, 
Quakers,  and,  latterl3%  Methodists  and  other  persua- 
sions, sweetly  blended  into  one,  and  are  growing 
more  and  more  compact,  systematic,  and  energetic. 


86  CHRISTIAN   CO-OPERATION 

I  notice  in  our  earlier  history  a  Scotch-Irish 
John  McNamer ;  Nathaniel  Havens,  of  New  Eng- 
land, a  convert  from  Thomas  Paine ;  S.  S.  Spicer, 
a  lawyer  in  the  Miami  Valley ;  Wm.  Stubbs,  a 
converted  Quaker ;  the  once  reckless,  godless,  bad, 
bold,  adventurous,  German-Irish  Abraham  Shin- 
gledecker.  These  were  representative  men,  hav- 
ing been  in  their  time  ministers  of  the  gospel, 
whose  names  and  deeds  history  has  recorded. 

This  is  but  a  hasty  view  of  the  material  gathered 
from  the  field  of  active  life  for  the  construction  of 
this  building.  It  is  not  hard  to  guess  that  this 
state  of  things  has  made  us  tolerant  to  those  who 
hold  opposite  views ;  and  yet  we  have  been  singu- 
larly steadfast  in  our  opposition  to  what  we  con- 
ceive to  be  wrong. 

Our  catholic  spirit  and  teachings  have  saved  us 
from  any  schisms  of  importance.  When  any  in  our 
pale  become  dissatisfied,  they  generally  feel  so 
well  toward  all  the  world  that  they  can  easily  find 
homes  among  the  other  Christian  churches. 

OUR  FEELING  TOWARD  THE  CHURCHES, 

And  the  spirit  of  union  which  has  always  existed 
among  us,  are  remarkable.  Love  toward  all  men  is 
our  motto.  For  all  the  churches  around  us,  we 
have  nothing  but  the  best  wishes  for  their  good. 
We  pray  for  their  success,  and  labor  for  the  cor- 
rection of  their  errors.  The  star  of  union  has 
never  ceased  to  burn  in  our  midst.  We  have  never 
been  so  i)oor  as  to  desire  it  at  the  sacrifice  of  prin- 
ciple, and  never  so  prosperous  as  not  to  feel  its  im- 
portance. Christ  said,  "  There  shall  be  one  fold, 
and  one  shepiierd."  This  we  believe,  taking  the 
fold  to  be  the  Christian  church,  and  the  shepherd 
to  be  Christ  himself. 


IN  ACTUAL  LIFE.  87 

We  have  never  been  disposed  to  make  inroads 
upon  other  branches  of  the  Christian  church.  We 
have  too  much  charity  for  them,  to  feel  that  they 
are  accomplishing  no  good;  and  we  find  too  much 
unoccupied  territory,  to  undertake  to  build  ourselves 
up  at  their  expense.  Instead  of  seeking  their 
downfall,  we  feel  that  our  mission  is  rather  to  the 
"  lost  sheep  of  the  house  of  Israel."  We  know 
that  many  of  the  notions  and  practices  of  our  sis- 
ters are  wrong,  but  then,  assailing  them  in  a  bitter 
spirit  is  not  the  way  to  mend  the  matter.  While  we 
would  solemnly  and  perseveringly  protest  against 
the  wrong,  and  rebuke  it  in  high  places  and  low 
places,we  are  also  disposed  to  say,  "Let  there,  I 
pray  thee,  be  no  strife  between  me  and  thee,  and 
between  my  herdman  and  thy  herdman."  So  in 
cases  of  rivalry  for  members,  territory,  position, 
influence,  or  money,  we  often  come  out  second-best, 
and  are  willing  to  take  what  comes,  freely  and 
without  art.  We  never  have  been  zealous  secta- 
rians. And  while  we  have  been  largely  engaged 
in  active  missionary  labors,  others  have  reaped 
largely  of  our  harvest.  We  have  ever  shown  a 
disposition  to  be  absorbed  by  or  to  unite  with  any 
body  of  Christians  that  could  meet  our  wants  and 
the  wants  of  the  world.  With  a  view  to  this,  the 
most  fraternal  relations  existed  between  us  and  the 
Methodists  for  a  number  of  years. 

From  1813  to  1817  an  earnest  effort  was  made  to 
unite  "  The  Evangelical  Association "  and  "  The 
United  Brethren  in  Christ."  And  that  beloved 
object  is  still  fondly  cherished  by  many  warm 
Christian  hearts  in  both  societies.  It  is  still  talked 
of  and  prayed  for.  May  the  bright  day  soon 
arrive  when  these  two  armies  of  Zion  shall 
uuite  their  energies  and  labors  in  the  world's 
great    moral    conflict.     What   a  glorious    victory 


00  CHRISTIAN  CO-OPERATION 

would  this  be  over  sin,  Satan,  selfishness,  and  sec- 
tarianism !  Well  may  the  heart  burn  with  a  sacred 
fire  while  thinking  of  these  brethren  striking 
friendly  hands  and  saying,  We  will  be  one  in  tue 

CAUSE  OF  CHRIST  ! 

The  same  spirit  that  moved  to  action  in  the 
Master's  vineyard,  Otterbein,  Boehm,  Geeting,  and 
Newcomer,  also  moved  Albright,  Miller,  Walter, 
and  Driesbach.  Both  these  vines  bring  the  same 
gracious  fruit, — a  deep,  earnest,  experimental  re- 
ligion. Why  not  pour  the  blessed  wine  of  their 
influence  into  the  same  repository,  and  labor  liand 
in  hand  for  the  world's  salvation.  The  heart 
lingers  here.  We  hear,  in  May,  1866,  the  Mission- 
ary Board  of  the  United  Brethren  breathing  the 
spirit  of  union  between  the  two  societies,  and  the 
editors  of  their  leading  periodicals  talking  enthusi- 
astically of  union  and  co-operation. 

This  state  of  feeling  has  naturally  led  the  breth- 
ren to  deplore  the  schisms  and  divisions  which 
have  rent  the  Christian  churches,  has  prohibited 
them  from  being  zealous  sectarians,  and  has 
never  made  them  conspicuous  in  proselytism. 
They  lament  that  mere  opinions  have  been  set  up 
and  obtruded  upon  the  people,  by  which  much 
harm  has  been  done  to  the  cause  of  Christ.  Fa- 
ther Boehm  said,  when  relating  that  his  beloved 
wife  Eve,  his  own  children  and  his  cousin  Keagy's 
family  were  among  the  first  members  of  the  Meth- 
odist Church  in  his  neighborhood  :     "For  myself, 

1  felt  my  heart  more  greatly  enlarged  toward  all 
religious  persons,  and  to  all  denominations  of 
Christians." 

Bishop  Newcomer  relates,  in  1802,  that  "at  the 
administration  of  the  sacrament  you  could  per- 
ceive all  distinction  of  sect  lost  in  Christian  love 
and  fellowship.      Lutherans,  Presbyterians,  Men- 


IN  ACTUAL  LIFE.  89 

nonites,  Baptists,  and  Methodists  all  drew  near 
tlie  Lord's  table,  and  united  in  commemora- 
tion of  the  dying  love  of  the  Redeemer."  In  this 
he  with  all  his  associates  rejoiced.  In  1825  the 
churches,  still  possessing  the  spirit  so  happily  de- 
veloped in  the  earlier  part  of  the  century,  through 
her  delegates,  in  General  Conference,  elected  mes- 
sengers to  the  Baltimore,  Pittsburg,  and  Ohio 
Methodist  Episcopal  conferences  to  renew  the 
friendly  intercourse  which  had  existed  between  the 
two  societies  from  1808  to  1816. 

To  the  Methodist  Protestant  churches  which 
arose  between  1824-30,  the  General  Conference  of 
1829  said:  "Dear  brethren,  to  increase  brotherly 
love  and  Christian  fellowship  toward  all  the  chil- 
dren of  God,  always  has  been,  and  we  hope  will 
continue  to  be,  the  principle  by  which  we  are  actu- 
ated; and  upon  this  principle  we  give  you  the  hand 
of  fellowship."  Remember,  these  words  are  the 
official  voice  of  the  representatives  of  the  whole 
society — representatives  elected  by  the  members 
themselves. 

THE  TERMS  OF  MEMBERSHIP  IN  THE  SOCIETY. 

We  stoutly  insist,  and  I  hope  we  ever  shall,  that 
the  opinions  of  men  should  never  be  put  for  the  doc- 
trine of  God.  We  remember,  Christ  said,  "  In  vain 
do  they  worship  me,  teaching  for  doctrines  the 
commandments  of  men."  We  believe  that  Christ 
knew  how  nari'ow  to  make  the  door,  and  that  it  is 
best  for  us  to  measure  by  that  rule.  He  has  set 
guards  at  the  gate,  the  conditions  of  entrance,  and 
we  need  no  others.  Christ  said,  "  He  that  believ- 
eth  and  is  baptized  shall  be  saved;  but  he  that  be- 
lieveth  not  shall  be  damned."  St.  James  says, 
"  Faith  without  works  is  dead."    And  again,  "Show 


90  CHRISTIAN  CO-OPERATION 

me  thy  faith  without  thy  works  aud  I  will  show 
thee  my  faith  hy  my  works."  From  these  and 
sundry  other  passages  in  God's  word,  we  learn  that 
faith  and  practice  are  the  only  conditions  of  mem- 
bership in  the  Christian  church — faith  in  all  its 
divine,  saving,  and  moving  influences  upon  the 
heart  and  life,  and  a  full,  hearty,  and  cheerful 
obedience  to  the  practical  precepts  of  the  law  of 
God. 

When  any  person  desires  to  join  our  society  the 
officiating  minister,  wishing  to  know  whether  or 
not  the  applicant  has  faith,  asks  for  its  inevitable 
results,  by  saying,  "Have  you  experienced  the  par- 
don of  your  sins?"  His  understanding  is  called 
upon  to  sit  in  judgment  on  his  own  heart.  If  faith 
in  him  has  had  her  perfect  work,  he  is  justified;  he 
has  peace  with  God,  and  he  knows-it.  It  would  be 
an  easy  matter  to  answer  affirmatively  the  question. 
Have  you  faith?  for  not  only  all  men,  but  even 
devils  have  a  degree  of  faith ;  so  the  sober-minded 
fathers  have  taught  us  to  ask  of  applicants  for 
membership  in  the  church  the  fruit  of  that  degree 
of  /a^YA  which  brings  the  soul  into  communion  with 
God. 

But  as  persons  upon  entering  the  church  have 
not  as  yet,  among  us,  had  opportunities  of  prac- 
ticing the  precepts  of  the  Bible,  we  can  do  no  more 
than  examine  tliem  on  their  intentions  or  purposes, 
aud  so  the  question  continues,  "Are  you  determined, 
by  the  grace  of  God,  to  save  your  soul  ?''  Anything 
less  than  these  would  not  do.  Anything  more 
than  these,  unless  it  bear  directly  on  these  points, 
is  too  nmch,  and  is  not  warranted  by  the  word  of 
God.  It  does  not  matter,  then,  whether  a  man  be 
a  Jew,  a  Greek,  a  Roman  Catholic,  a  Baptist,  a 
Presbyterian,  an  Episcopalian,  a  Congregationalist, 
a  German  Reformed,  a  Menuonite,  a  Lutheran,  a 


IN  ACTUAL    LIFE.  Gl 

Metliodist,  a  member  of  some  other  Christian  order, 
or  a  m.ember  of  no  church,  if  he  is  truly  converted, 
and  has  lixed  it  in  his  heart  that  he  will,  by  the 
grace  of  God  through  Christ,  save  his  soul,  he  may 
become  a  member  of  the  United  Brethren  in  Christ. 
He  may  be  an  ignorant  man;  he  may  have  false 
notions  of  church  government ;  his  theology  may 
be  crude,  or  erroneous;  he  may  have  peculiar  views 
about  baptism,  washing  feet,  the  manner  of  par- 
taking of  the  Lord's  supper,  or  the  extent  of  de- 
pravity. These  are  not  cardinal  points.  Is  his 
heart  right?  Is  he  willing  to  labor  to  make  his 
life  right?  Then  let  him  come  with  us  and  we  will 
do  him  good.  Like  Aquila  and  Priscilla  of  old, 
we  will  take  him  to  us,  and  expound  unto  him  the 
way  of  God  more  perfectly.  (Acts  xviii.  26.)  Here 
are  conditions  of  church  membership  of  universal 
application.     They  are  taught  us  of  God. 

THE    NAME. 

It  is  perhaps  poetical  to  ask  what  there  is  in  a 
name,  and  then  to  answer  that  "  a  i^ose  by  any  other 
name  would  smell  as  sweet."  "  But,  after  all,"  as 
a  beautiful  writer  says,  "  there  is  something  in  a 
name."  The  Jews  thought  so,  and  gave  their 
names  a  meaning.  Who  does  not  know  that  the 
words  Jewish,  heathen,  Presbyterian,  Episcopal, 
Congregational,  etc.,  when  used  with  reference  to 
religious  bodies,  express  largely  the  character  and 
principles  of  those  to  whom  they  are  respectively 
applied. 

The  old  Baltimore  Church  was  called  by  Otter- 
bein,  "  Tlie  Evangelical  Reformed  Church."  His- 
tory does  not  inform  us  why  he  chose  this  name. 
If  I  were  left  to  conjecture  a  reason,  in  the  light  of 
the  founder's  character,  I  would  say  it  was  because 


92  CHRISTIAN    CO-OPERATION 

he  desired  his  people  to  he  evangelical ;  to  be  truly 
reformed;  to  constitute  a  true  spiritual  church. 
This  is  not  altogetl^er  conjecture,  tor  at  one  time, 
being  much  pained  at  the  irregularity  of  the  con- 
duct of  his  congregation,  he  wrote  out  some  prac- 
tical rules,  and  desired  all  those  who  were  truly 
anxious  to  grow  in  grace  to  subscribe  to  them,  and 
"subject  themselves  to  a  becoming  Christian  church 
discipline."  To  grow  in  grace,  and  observe  order, 
were,  with  him,  leading  thoughts.  When  his  la- 
bors extended  beyond  the  suburbs  of  Baltimore, 
those  who  waited  on  his  ministry  were  simply 
called  "Otterbein's  People."  Otterbcin  and  Boehm 
were  brought  together,  for  the  first  time,  at  a 
great  union  meeting  at  Isaac  Long's,  in  Lancaster 
County,  Pennsylvania,  where  the  latter  preached 
the  opening  sermon,  at  the  hearing  of  which,  Ot- 
terbein,  being  overcome  by  his  feelings,  arose,  and, 
before  Boehm  had  time  to  take  his  seat,  clasped 
him  in  his  arms,  crying  with  a  loud  voice,  "  We 
are  Brethren  ! "  From  this  circumstance,  and  the 
fact  that  these  two  brethren,  and  others  who  la- 
bored and  united  with  them,  were  of  different 
denominations,  they  called  themselves  United 
Brethren.  Some  years  afterward,  to  distinguish 
themselves  in  civil  law,  but  not  in  spirit,  from  the 
Moravian  United  Brethren,  they  added  the  words 
"  in  Christ."  And  we  have  now  the  beautiful  and 
significant  name,  "  United  Brethren  in  Christ." 
There  is  an  appropriateness  in  this  name  that  must 
forcibly  impress  any  one  who  has  the  origin  and 
character  of  this  people  before  his  mind.  It  is 
singular,  too,  that,  dropping  the  old  name,  or  sim- 
ply losing  sight  of  it,  they  chose  this  one  from 
among  the  many  with  which  the  world  abounds. 
Humanly,  we  have  accounted  for  it  in  the  history 
ffiven  above.     But  had  another  been  chosen,  his- 


IN   ACTUAL    LIFE.  93 

tory  would  doubtless  have  given  of  it  some  satis- 
factory account.  Why  has  it  not  been  changed? 
It  has  endured  the  wear  and  scrutiny  of  nearly  ten 
decades,  and  is  dearer  now  than  ever.  It  is  a  name 
which  any  good  man  may  properly  assume.  The 
Christian  may  carry  it  with  him  in  all  his  ways — 
wherever  he  goes.  And,  indeed,  all  good  people 
are  United  Brethren  in  Christ.  This  distinctive 
characteristic  need  not  be  laid  aside  even  in  heaven ; 
for,  in  the  paradise  of  God,  all  the  saints  will  be 
united  in  Christ.  His  people  do  not  expect  the 
time  will  ever  come  when  it  will  be  found  necessary 
to  discard  this  appellation.  My  earnest  prayer  is 
that  they  may  never  lose  the  spirit  which  this  name 
indicates ;  but  may  they  ever  be  united  in  Christ, 
our  living  head. 

"  Behold,  how  good  and  how  pleasant  it  is  for 
brethren  to  dwell  together  in  unity."  Paul  ex- 
horts the  Ephesians  to  walk  worthy  of  the  voca- 
tion wherewith  they  are  called,  "  endeavoring  to 
keep  the  unity  of  the  Spirit  in  the  bond  of  peace." 
"  There  is  one  body,  and  one  Spirit,  even  as  ye  are 
called  in  one  hope  of  your  calling."  As  each  Chris- 
tian is  taught  to  pray,  so  all  may  pray  collectively 
— "unite  my  heart  to  fear  thy  name." 

For  the  term  "  brethren "  we  can  hardly  go 
amiss.  It  occurs  in  the  Bible  upward  of  250  times. 
Paul  says,  "  So  we,  being  many,  are  one  body  in 
Christ,  and  every  one  members  one  of  another. 
(Rom.  xii.  5.) 

"  The  churches  of  Judea  which  were  in  Christ.'" 
(Gal.  1.  22.)  Paul,  in  Ephesians,  first  chapter,  speak- 
ing of  the  purposes  of  God,  the  benefits  we  may  de- 
rive through  Christ,  and  the  design  of  a  communica- 
tion of  his  will  to  men,  says,  at  verse  10,  "  That  in 
the  dispensation  of  the  fullness  of  times  he  might 
gather  in  one  all  things  in  Christ,  both  which  are  in 


94  CHRISTIAN    CO-OPERATION 

heaven,  and  which  are  on  earth  ;  even  in  him:  in 
whom  also  we  have  obtained  an  inheritance,  being 
predestinated  according  to  the  purpose  of  him  who 
worketh  all  things  after  the  counsel  of  his  own 
will:  that  we  should  be  to  the  praise  of  his  glory, 
who  tirst  trusted  in  Christ."  This  name,  then,  is 
scriptural — it  is  applicable  to  Christians  anywhere 
— it  will  answer  for  the  children  of  God  on  earth, 
or  the  saints  in  heaven.  Therefore  we  conclude  it 
is  catholic;  it  is  universal  in  its  spirit  and  appli- 
cation. 

Then,  taking  into  consideration  the  views  of  this 
people,  as  to  the  territory  legitimately  belonging 
to  God's  chosen  race — the  materials  in  the  compo- 
sition of  this  body — the  feelings  they  entertain 
toward  other  churches — their  terms  of  member- 
ship— and  the  name  which  they  have  adopted,  the 
reader  will  be  prepared  to  understand  and  appre- 
ciate that  short  and  comprehensive  item  in  "The 
Confession  of  Faith,"  namely, 

"  AVE  BELIEVE  IN  A  HOLY  CHRISTIAN  CHURCH." 

Proof-texts  concerning  the  territory  of  the 
church.  "Ask  of  me  and  I  shall  give  thee  the 
heatlien  for  thine  inheritance  and  the  uttermost 
parts  of  the  earth  for  thy  possession."  (Ps.  ii.  8.) 
"The  earth  is  the  Lord's,  and  the  fullness  thereof; 
the  world  and  they  that  dwell  therein."  (Ps.  xxiv. 
1.)  "For  every  beast  of  the  forest  is  mine,  and  the 
cattle  upon  a  thousand  hills."  (Ps.  1.  10.)  "  For 
the  earth  is  the  Lord's,  and  the  fullness  thereof." 
L  Cor.  X.  26,28.)  "The  tield  is  the  world." 
Matt.  xiii.  38.)  "Go  ye  into  all  the  world,  and 
preach  the  gospel  to  every  creature."  (Mark  xvi. 
15.)  "Every  knee  shall  bow."  (Isa.  xlv.  23; 
Rom.  xiv.  11;  Phil.  ii.  10.) 


IN    ACTUAL    LIFE.  95 

CHAPTER    III. 

UNITY    IN   THE    CHURCH. 


I.     Theories. 

Christian  unity  has  been  and  still  is  a  fruitful 
theme  for  tongae  and  pen.  Many  theories  have 
been  proposed  and  many  efforts  made  to  bring  all 
Christians  together.  Every  one  has,  so  far,  failed. 
This  efibrt  may  not  succeed;  but  still,  the  mite  is 
thrown  in,  hoping  that  it  may  help  at  least  in 
bringing  about  this  desirable  end. 

Some  have  held  that  this  work  must  be  accom- 
plished by  the  sword.  Hence  they  have  raised  im- 
mense armies  to  subjugate  heathen  nations,  and 
compel  them  to  own  Christ,  and  be  one  with  the 
conquerors.  But  this  is  a  horrid  thought,  and 
contrary  to  the  plain  teachings  of  God's  word. 

Others  argue  that  civil  law  should  fuse  this 
heterogeneous  mass  and  compel  men  to  think  and 
act  alike  on  questions  of  religion.  The  inquisition 
is  founded  on  this  idea.     It  can  not  be  right. 

Others  seem  to  think  that  state  establishments 
must  do  the  work ;  that  a  certain  form  of  religion 
must  be  adopted  by  the  state,  the  people  taxed  to 
support  it,  and  no  encouragement  given  to  other 
forms  of  religion,  but  penalties  attached  to  a  non- 
conformity to  the  state  religion.  But  the  Bible 
teaches  that  the  church  and  state  are  to  be  sepa- 
rate, therefore  this  idea  will  not  do. 

But  another  one  says  uniformity  of  mode  will  do 
the  work.  Sing  alike,  pray  alike,  be  baptized  alike, 
partake  of  the  Lord's-supper  alike,  have  the  same 


96  CHRISTIAN    CO-OPERATION 

mode  for  everytliing  in  religion,  and  union  is  ac- 
complished. This  looks  plausihle,  but  it  violates 
the  law  of  variety  which  God  has  established  in 
nature  and  grace,  and  therefore  can  never  be  effect- 
ed. It  is  impossible  to  make  men  of  every  con- 
ceivable peculiarity  of  temperament,  taste,  acquire- 
ment, and  mental  development  submit,  under  all 
circumstances,  to  the  same  modes.  It  never  has 
been  done,  and  it  never  will  be  done,  either  in  this 
world  or  in  the  world  to  come. 

Others  argue  that  Christian  union  is  to  be  ef- 
fected by  adopting  a  certain  form  of  church  gov- 
ernment, as.  Congregational,  Presbyterian,  or  Epis- 
copal, proving  that  this  form  is  the  one  taught  in 
the  Bible,  and  then  working  with  might  and  main 
to  bring  everything  up  to  this  standard.  If  all 
three  of  these  forms  of  government  can  be  legiti- 
mately proved  to  be  right  by  the  Bible,  then  they 
are  all  right ;  and  if  they  all  be  right,  then  by  all 
means  push  tlie  contest  forward,  for  who  knows 
Init  this  trinity  may  produce  a  unity.  If  they  all 
be  proved  from  the  Bible,  then  we  had  bettor  cease 
fighting  each  other,  lest  "we  be  found  fighting 
against  God." 

Another  theory,  put  forward  recently  and  advo- 
cated very  strenuously,  is,  that  the  divisions  in  the 
Christian  church  are  caused  by  creeds,  disciplines, 
and  the  unscriptural  dialect  of  the  theological 
schools  ;  and  that  to  effect  a  union  of  Christians 
we  must  throw  away  creeds,  and  throw  away  dis- 
ciplines, for  these  are  the  inventions  of  men,  and 
eliminate,  as  far  as  possible,  from  our  theology  all 
words  and  }thrases  not  found  in  the  word  of  God; 
go  l)ack  to  the  liible  and  take  it  for  our  creed,  dis- 
cipline, and  system  of  theology ;  and  that  speak- 
ing the  same  things  in  the  same  words,  is  the 
most  likely  way  of  tliinking  the  same  thoughts  in 


IN  ACTUAL  LIFE.  97 

the  same  way,  and  doing  the  same  things  in  the  same 
manner.  There  is  much  in  this  that  is  commend- 
able; but  will  the  theory  work  in  actual  life  and 
produce  the  results  intended  ?  Experience  proves 
that,  except  on  a  few  jpolnts,  there  are  no  people  in 
tlie  world  with  more  divisions  among  them  than 
those  so  strenuously  advocating  this  theory.  It  is 
a  mere  eoinpromise.  We  will  agree  as  far  as  we 
can,  and  then  agree  to  disagree.  If  not  this,  we 
will  debate  to  our  soul's  content. 

The  theory  here  advocated  is  that  this  union  is 
to  be  effected  by  imbibing  the  spirit  of  Christ.  The 
more  of  Christ  there  is  in  us,  the  less  division  there 
will  be.  "Is  Christ  divided?"  "  Now  this  I  say, 
that  every  one  of  you  saith,  I  am  of  Paul;  and  I  of 
Apollos  ;  and  I  of  Cephas ;  and  I  of  Christ."  Thus 
it  was  in  the  church  of  Corinth.  Paul  straightly 
condemns  the  whole  thing. 

So  now,  "  Every  one  of  you  saith,  I  am  of" 
Brown  (the  Congregationalists) ;  and  I  of  John 
Calvin  (the  Presbyterians);  and  I  of  Pope  Pius  IX. 
(the  Episcopalians) ;  and  I  of  Christ  (the  Chris- 
tians). About  the  same  state  of  the  Corinthian 
church. 

Christ  is  the  basis  of  union,  love  the  bond  of 
union,  and  the  teachings  of  the  Holy  Bible  the  law  of 
union.  Charity,  or  love,  as  described  by  Paul  in 
I.  Cor.  xiii.,  will  tie  people  together,  and  keep  them 
together.  From  this  spirit  of  charity  there  will 
flow  forbearance  and  forgiveness,  and  unity  of 
thought,  council,  purpose,  and  action.  The  great 
problems  of  theology,  of  church  government,  of 
actual  life,  will  be  solved  in  a  genial,  pleasant, 
friendly  way;  and  the  beauty  of  God's  work  will 
not  be  marred  by  angry  strife,  envy,  bitterness, 
malice,  ill-will,  and  heart-rending  divisions,  which 
retard  the  progress  of  God's  good  cause. 

7 


98  CHRISTIAN  CO-OPERATION 

II.    Negations. 

Unity  does  not  consist  in  equal  mental  en- 
dowments. No  two  men  are  exactly  alike  in 
every  respect.  God  did  not  design  them  to  be  so. 
As  to  the  mind,  variety  is  multiplied.  Minds  of 
the  same  family,  of  the  same  parents,  are  not  cast 
in  the  same  mold.  We  can  not,  by  any  process  of 
training,  make  them  alike.  Hence,  unity  does 
not  consist  in  equal  acquired  mental  ability. 
It  is  not  desirable  that  all  men  should  know 
everything  in  the  same  way.  It  would  de- 
stroy interest.  Place  any  class  of  men  under  the 
same  influences,  and  give  them  the  same  oppor- 
tunities for  acquiring  knowledge,  and  they  will 
not  be  equal.  Some  will  know  more,  some  less — 
some  more  of  one  thing,  and  some  more  of  another. 
Some  will  pay  more  especial  attention  to  certain 
phases  of  a  subject,  and  some  to  others.  You  can 
not  make  them  think  the  same  things  in  the  same 
way.  The  same  words  under  the  same  circum- 
stances will  make  different  impressions  on  different 
minds. 

It  does  not  consist  in  a  similar  or  equal  develop- 
ment of  the  feelings  and  tastes.  Feeling  is  a  won- 
derful motive-power.  Men  generally  act  as  they 
feel.  By  some,  great  stress  is  laid  upon  this.  In 
many  cases  too  much  is  made  of  it.  But  feelings 
vary.  They  are  even  whimsical,  and  are  not  alike 
always  in  the  same  person.  There  is  nothing  in 
man  so  changeable  as  the  feelings.  To-day  we  are 
on  the  mountain-top,  to-morrow  in  the  valley  low. 
Like  the  flitting  of  clouds  over  the  sun,  our  life  of 
feeling  is  made  up  of  sunshine  and  shadows.  Like 
the  gliding  of  a  vessel  over  the  billowy  ocean,  the 
feelings  rise  and  fall  with  the  moods  of  the  hour. 
I  do  not  envy  any  man  the  task  of  tuning  the  feel- 


IN  ACTUAL  LIFE.  99 

ings  of  any  audience  to  the  same  key.  Tastes  vary. 
Some  like  doctrine,  some  history,  some  detached 
incidents,  some  logic,  some  flowery  description, 
some  plain  speech,  some  earnest  exhortation, 
and  some  systematic  teaching.  So,  then,  feeling 
and  taste  can  not  come  in  as  a  basis  of  Christian 
union. 

I^or  does  it  consist  in  equal  gifts  and  graces. 
These  are  for  edification.  There  are  apostles, 
evangelists,  prophets,  teachers,  helps,  governments. 
All  these  are  useful  in  building  up  the  cause  of 
Christ.  Some  excel  in  faith,  some  in  song,  some 
in  prayer,  some  in  public  speaking,  some  as  finan- 
cial agents,  some  as  missionaries,  some  in  literature, 
some  as  pastors,  some  as  revivalists,  and  some  in 
indoctrinating  the  church.  Thus  we  see  some  ex- 
cel in  one  thing,  some  in  another.  To  one,  God 
gives  five  talents,  to  another  two,  to  another  but 
one.  The  gifts  and  graces  vary.  This  can  not, 
therefore,  be  a  basis  of  union.  God  has  seen  fit  to 
cause  this  diversity.  It  is  ours  to  use  the  gifts  as 
bestowed.  "Take  great  care  not  to  despise  each 
other's  gifts." 

Nor  does  union  consist  in  equal  injiuence.  Every 
man  has  his  influence.  It  is  either  good  or  bad — 
for  the  good  of  man  or  his  injury,  for  the  glory  of 
God  or  the  dishonor  of  the  soul.  It  is  folly  to 
say  we  have  no  influence.  But  influence  is  by  no 
means  equal  in  every  case.  We  can  not  make  it 
so.  There  is  an  evil  here.  Many  'persons  do 
homage  to  those  of  great  influence,  and  look  with 
contempt  on  those  who  have  not  arisen  so  high. 
Why  should  a  humble  place  subject  a  man  to  in- 
sult? The  lowly  should  be  respected.  The  power 
which  men  exert  in  this  world  will  never  be  equal. 

Union  does  not  consist  in  oneness  of  speculative 
opinions.     Speculation  on  religious   questions  has 


100  CHRISTIAN  CO-OPERATION 

been  a  fruitful  source  of  division  among  Chris- 
tians. More  than  half  of  the  division  arises  from 
this  cause.  Ambitious  men  have  pressed  their 
personal  views  to  the  ruin  of  much  good.  They 
have  unchurched  and  anathematized  pious  men, 
because  they  could  not,  from  the  same  data,  in  a 
process  of  reasoning,  come  to  the  same  results. 
Paul  and  Barnabas  could  not  see  alike  about  the 
missionary  tour,  but  it  did  not  produce  a  schism  in 
the  church.  They  parted,  but  not  each  to  originate 
a  new  sect,  based  on  narrow  peculiarities.  Let  men 
enjoy  their  mere  opinions ;  let  them  have  their  in- 
dividualities. These  are  not  essential  to  salvation. 
What  have  all  the  polemical  wars  in  the  tield  of 
opinion  amounted  to  but  strife  and  bitterness? 
Let  men  debate  in  friendship,  and  not  discard  each 
other  if  they  can  not  see  alike.  Men  may  be  at- 
tracted by  ditferent  phases  of  the  same  subject. 
Shall  they  cudgel  each  other's  heads  because  they 
liave  different  mental  developments  ?  See  that 
post.  You  say  it  is  five  feet  high.  I  say  it  is  six 
inches  broad.  We  do  not  agree.  Shall  we  fall  out, 
curse  each  other,  form  two  sects,  and  call  them 
churches?  Much  religious  division  is  about  as 
reasonable.  I  am  glad,  in  the  depth  of  my  soul, 
that  the  Old  and  ISevv  School  Presbyterians  have 
«j[uit  fighting  over  the  height  and  breadth  of  a 
[>ost. 

A  simple  profession  of  religion  is  not  enough  for 
union,  or  Ananias  and  Sapphira  would  not  have 
been  rejected.  The  young  nobleman  whom  Jesus 
loved,  professed  the  Jewish  religion  ;  yet  he  went 
away  sorrowful  over  conditions  of  union  with 
Christ.  How  many  there  are  in  the  world — mill- 
ions of  them — who  profess  the  religion  of  Jesus ; 
and  yet  the  visible  church  is  rent  and  torn  asunder 
by  hundreds  of  divisions. 


IN  ACTUAL  LIFE.  101 

Oneness  of  ritual,  forms  of  worship,  manner  of 
conducting  business,  and  church  rules  are  not 
necessary  to  union.  There  may  be  much  diversity 
in  all  these  things,  and  yet  great  unanimity  of  feel- 
ing and  action.  A  certain  degree  of  uniformity  is 
desirable;  but  we  should  not  squander  our'strength 
and  divide  our  forces  in  trying  to  compel  this, 
while  we  sacrifice  greater  ends  that  may  be  accom- 
plished in  the  midst  of  great  diversity  of  forms 
and  modes. 

I  conclude,  then,  that  while  Christ  is  the  basis, 
love  the  bond,  and  the  Bible  the  guide  of  Chris- 
tian union,  it  can  not  be  based  upon  or  carried  for- 
ward by  insisting  on  oneness  of  mental  endow- 
ments, or  equal  acquired  ability ;  on  similar  devel- 
opment of  feelings  and  tastes,  or  equal  gifts  and 
graces  ;  on  equal  influence,  or  agreement  of  specu- 
lative opinions;  on  a  simple  profession  of  religion, 
or  on  a  similarity  of  modes,  forms,  and  ceremonies. 

This  is  a  vital  question,  and  must  not  be  disposed 
of  in  a  general  way.  I  will  specify  and  expands 
It  consists,  first,  in 


III.     Unity  of  Faith. 

"I  therefore,  the  prisoner  of  the  Lord,  beseech 
you  that  ye  walk  worthy  of  the  vocation  where- 
with ye  are  called,  with  all  lowliness  and  meek- 
ness, with  long-suffering,  forbearing  one  another 
in  LOVE ;  endeavoring  to  keep  the  unity  of  the 
Spirit  in  the  bond  of  peace.  There  is  one  body, 
and  ONE  Spirit,  even  as  ye  are  called  in  one  hope  of 
your  calling ;  one  Lord,  one  faith,  one  baptism, 
ONE  God  and  Father  of  all,  who  is  above  all,  and 
through  all,  and  in  you  all."     (Eph.  iv.  1-6.) 


102  CHRISTIAN   CO-OPERATION 

This  is  beautiful,  comprehensive,  expressive,  and 
emphatic.  It  gives  us  a  ground-work  of  faith  far 
surpassing  anything  man  lias  ever  invented.  This 
unity,  then,  consists  in  the  faithful  acknowledge- 
ment of 

1.  "0??e  God  and  Father  of  all.'"  There  is  but 
one  God.  "I  am  God,  and  besides  me  there  is  none 
else."  "There  is  one  God;  and  there  is  none  other 
but  he."  Thus  truly  spake  the  scribe  that  asked 
Jesus,  "Which  is  the  first  commandment  of  all?" 
But  Christ  himself,  quoting  from  the  old  law 
(Deut.  vi.  4),  says,  in  Mark  xii.  29 :  "  Hear,  O 
Israel ;  The  Lord  our  God  is  one  Lord."  Chris- 
tians of  every  name,  order,  sect,  and  race  have  the 
one  only  true  and  tlie  same  God.  They  alike  clothe 
him  with  the  same  sublime  attril)utes,  regarding 
him  as  the  Author  of  the  Old  and  ISTew  Testaments, 
of  the  Christian  church,  and  as  "the  Father  of  light," 
from  whom  cometh  "every  good  gift  and  every 
perfect  gift."  I  do  not  wonder  that  the  heathen 
fall  out  and  quarrel  a1)out  their  religion — that  they 
have  divisions  among  them.  They  have  so  many 
gods,  «)f  such  diverse  characters,  it  would  be  a  mir- 
acle if  they  should  agree.  But  Christians  ought 
not  to  disagree,  for  they  have  but  one  God, — the 
only  true  and  ever-living,  all-wise,  and  beneficent 
God, — the  Creator  of  heaven  and  earth. 

2.  But  one  revelation.  It  has  been  given  at  dif- 
ferent times  and  places,  ard  under  ditferent  circum- 
stances ;  yet  it  is  all  one.  There  is  a  harmony,  a 
oneness  about  it  which  has  made  it  the  book  of  all 
ages  and  of  all  Christians.  Go  to  what  church 
you  please,  among  any  class  or  order  of  Christian 
people,  in  any  part  of  the  world,  and  there  you  will 
find,  as  the  sacred  book,  the  blessed  Bible.  All 
revere  this  volume.  They  read  it;  they  study  it; 
they  teach   it;  they  circulate  it;  they  aim  to  live 


IN  ACTUAL  LIFE.  103 

by  it,  and  treasure  it  above  all  other  books.  How- 
ever much  they  may  wrangle  over  its  meaning, 
or  differ  on  the  practice  of  its  precepts,  they  all 
agree  in  this,  that  they  have  the  same  book  for 
their  divine  standard.  They  deliberately  throw 
away  the  heathen  mythology,  and  the  Hindoo 
Shaster,  and  the  Mohammedan  Alkoran,  and  the 
late  but  trifling  Book  of  Mormon,  and  in  one  vast 
inseparable  column  press  toward  and  around  "The 
Holy  Bible."  This  is  unity,  and  therefore  we 
should  not  fall  out  by  the  way. 

3.  But  one  brotherhood  of  man.  God  is  the 
great  heavenly  Father  of  us  all.  Paul  tells  us  we 
are  all  of  one  blood.  We  all  have  souls  and  bodies 
that  in  some  sense  are  alike.  We  all  draw  suste- 
nance from  the  same  earth,  breathe  the  same  at- 
mosphere, look  up  at  the  same  sun,  moon,  and  stars, 
and  somehow  belong  to  the  same  great  family  of 
our  Father — God.  Eve  is  said  to  be  "the  mother  of 
all  living."  Then  came  the  flood,  sweeping  away 
the  whole  race,  except  Noah  and  his  family  who 
peopled  the  whole  earth  again.  How  much  more, 
then,  are  those  of  the  same  family  who  love  the 
Lord?  And  "children  of  the  same  family  should 
not  fall  out  and  chide  and  fight."  We  are  one 
Christian  people,  and  our  lives  should  not  falsify 
the  fact. 

4.  This  unity  consists  in  having  but  one  Savior, 
Jesus  Christ.  Many  christs  arose,  but  they  were 
false.  In  the  fullness  of  time,  the  true  Messiah 
came.  The  Jews  rejected  him,  and  still  look  for 
another.  But  they  will  look  in  vain.  There  re- 
maineth  no  other  sacrifice  for  sin.  No  other  name 
is  given  whereby  men  can  be  saved.  Christ,  the 
only  anointed,  in  this  high  sense,  was  once  offered 
up  for  sin,  and  is  forever  set  down  at  the  right 
hand  of  God  on  high.  "Believe  on  the  Lord  Jesus 


104  CHRISTIAN  CO-OPERATION 

Christ  and  thou  slialt  he  saved."  He  who  rejects 
Christ,  tlie  Christ  of  the  Bihle,  rejects  the  true 
church,  rejects  God,  rejects  lieaven,  rejects  his  only 
hope  of  salvation.  "Thou,"  O  Anointed  one, 
"hast  the  words  of  eternal  Ufe."  To  whom  sliall 
we  go,  if  we  turn  from  thee?  Ahove  the  din  of 
party  strife  there  is  to  day  a  mingled  voice  of  song, 
saying  in  the  sweet  accents  of  hope,  harmony,  and 
faith, 

"Jesus  shaU  reign  where'er  the  sun 
Does  his  successive  journeys  run  ; 
His  kingdom  spread  from  shore  to  shore, 
Till  moons  shall  wax  and  wane  no  more." 

This  is  union  in  prospect,  and  on  a  large  scale. 
I  opine,  this  state  of  things  is  coming  nearer  to 
earth  every  year. 

"  Hapten,  Lord,  the  glorious  time, 
When  beneath  Messiah's  sway, 
Every  nation,  every  clime, 
Shall  the  gospel  call  obey." 

5.  There  is  but  one  sheep-fold.  Catholic  and 
Protestant  alike  believe  this.  The  language  of 
Christ  is,  "there  shall  be  one  fold  and  one  shep- 
herd." The  gentiles  must  be  brought  in.  Tlie 
partition  wall  is  broken  down.  The  enmity  is 
slain.  Now  there  is  neither  Jew  nor  Greek,  Bar- 
barian, Scythian,  bond  or  free,  but  all  are  one  in 
Christ.  The  shepherd  is  Christ ;  the  fold  is  the 
church.  Since  we  are  all  of  one  church,  and  un- 
der the  same  leader,  we  ought,  by  all  means,  to  co- 
operate as  much  as  possible  in  extending  the  Re- 
deemer's kingdom.  And  every  difference  which 
will  in  any  way  retard  the  progress  of  the  good 
work  should  at  once  be  laid  aside. 

6.  There  is  but  one  Comjortcr.    This  is  the  Holy 


liSr  ACTUAL  LIFE.  105 

Spirit.  It  came  on  Jesus  in  the  form  of  a  dove. 
On  tlie  day  of  Pentecost  there  "  came  a  sound  from 
heaven  as  of  a  rushing  mighty  wind,  and  it  filled 
all  the  house  where  they  were  sitting.  And  there 
appeared  unto  them  cloven  tongues  like  as  of  fire, 
and  it  sat  upon  each  of  them.  A)id  they  were 
filled  with  the  Holy  Ghost,  and  began  to  speak 
with  other  tongues,  as  the  Spirit  gave  them  utter- 
ance." These  had  "the  unity  of  the  Spirit  in  the 
bond  of  peace."  The  text  above  says  there  is  "  one 
Spirit."  This  is  enough.  I  have  been  in  the  East 
and  in  the  West ;  have  mingled  with  many  persons 
of  different  languages,  church  associations,  and  pe- 
culiar opinions,  and  have  found  that  wherever  per- 
sons truly  love  God,  they  have  the  same  spirit,  the 
same  source  of  comfort,  and,  in  a  large  measure, 
the  same  inner  experience.  The  wind  bloweth 
where  it  listeth.  Thou  hearest  the  sound  thereof. 
Thou  canst  not  tell  whence  it  cometh,  nor  whither 
it  goeth.  So  is  every  one  that  is  born  of  the  Spirit. 
Drinking  at  the  same  fountain,  becoming  acquaint- 
ed with  the  same  Master,  realizing  the  same  exhil- 
arating influences,  why  should  not  our  relations 
and  communion  with  each  other  be  the  most  pleas- 
ant and  desirable?  Unseemly  irregularities  may 
temporarily  appear  upon  the  surface,  but  the  same 
gracious,  life-giving" Spirit  pervades  the  whole  body. 
Let  us  recognize  this  fact,  and  it  will  help  us  much 
in  a  practical  solution  of  the  question  of  Christian 
union.  Let  the  Spirit  and  the  Word  have  free 
course.  They  will  fuse  and  hammer  us  into  one. 
Quenching  the  Spirit  and  substituting  in  its  place 
vain  ambition  have  done  much  to  distort  the  cause 
of  God  among  men,  and  bring  about  the  present 
distracted  and  divided  state  of  the  Christian 
church. 

7.     There  is  but  one  door  into  the  church.     This 


106  CHRISTIAN  CO-OPERATION 

door  is  Clirist.  So  himself  says,  in  the  tenth  chapter 
of  St.  John.  He  repeats  this  truth.  In  the  sev- 
enth verse  he  says,  "  I  am  the  door  of  the  sheep." 
But  a  truth  so  important  must  be  intensified.  So 
in  the  ninth  verse  he  says,  again,  '-'■  I  am  the  door," 
and  then  goes  on  witli  these  words  of  hope:  "By 
me  if  any  man  enter  in,  he  shall  be  saved,  and  shall 
go  in  and  out  and  find  pasture."  And  going  in 
through  Christ  we  repent  truly  and  heartily  of 
our  sins,  believe  fully  and  firmly  on  Jesus,  and  re- 
ceive the  complete  and  free  pardon  of  all  our  past 
transgressions. 

We  can  not  buy  our  way  in  ;  we  can  not  come 
in  on  mere  morality;  we  can  not  be  bajitized 
in ;  we  can  not  get  in  by  prophesying,  casting  out 
devils,  and  doing  "man}^  wonderful  works."  No, 
no  ;  Christ  is  the  door.  We  must  come  in  through 
him.  In  doing  this  we  submit  to  the  conditions 
which  he  has  established.  The  particular  rules  of 
particular  churches  are  not  the  door.  Christ  in  his 
life,  in  his  teachings,  in  his  sufterings,  in  his  tri- 
umphant resurrection,  in  his  mediatorial  character, 
is  the  door  into  the  church.  All  others  are  false 
doors — delusive  phantasms,  if  we  all  believe  in 
Christ,  that  he  is  the  Savior  of  men,  and  tiiat  by 
faith  in  him  we  are  saved,  why  not  bring  our  forces 
together  to  bring  the  world  to  him? 

8.  There  is  but  one  rule  of  faith  and  practice, 
and  that  is  the  revealed  will  of  God.  The  day  of 
tradition  is  done.  Reason  often  misleads.  Nature's 
voice  is  not  specific  on  moral  duties.  Philosophy 
is  proud  and  vain  and  boastful  and  often  blind. 
The  feelings  are  variable  and  uncertain.  History 
has  no  voice  of  authority.  Familiar  spirits  ditter 
possibly  more  than  men.  We  ought  to  aim  to  con- 
trol circumstances,  and  not  quietly  sit  and  let  the 
incoming  tide  of  time  mold  aud  drift  and  shape  us 


IN  ACTUAL    LIFE.  107 

as  it  pleases.  The  moorings  of  life  are  often  cut 
loose,  and  if  we  can  not  lay  hold  on  eternity  to 
stay  our  storm-tossed  barks,  we  will  be  drifted  over 
the  precipice  into  the  wildest  foam  of  skepticism, 
and  be  dashed  to  pieces  on  the  dark  and  frightful 
rocks  of  eternal  perdition.  Therefore  "let  us  walk 
by  the  same  rule,  let  us  mind  the  same  thing." 
(Phil.  iii.  16.)     That  rule  is  the  word  of  God. 

9.  There  is  but  one  ordinance  of  baptism.  That 
is  in  the  name  of  the  Father,  the  Son,  and  the  Holy 
Ghost.  "  One  Lord,  one  faith,  one  fbaptism."  We 
know  there  were  Jewish  baptisms,  John's  baptism, 
"the  doctrine  of  baptisms,"  but  we  now  speak  of  the 
ordinance  which  pertains  to  the  Christian  church. 
"He  that  believeth  and  is  baptized  shall  be  saved." 
The  Savior  thought  tit  to  be  baptized.  His  disci- 
ples administered  the  ordinance.  He  commanded 
Ins  followers  to  "go  teach  all  nations,  baptizing 
them."  The  early  church,  whose  history  we  have 
in  the  Acts  of  the  Apostles,  taught  and  administered 
baptism.  The  early  fathers  did  not  neglect  it.  It 
is  a  common  practice  to-day.  It  is  ours  to  heed 
this  accumulation  of  testimony. 

10.  There  is  the  communion  of  but  one  blood 
and  body  of  Christ.  He  was  oftered  up  once  for 
all.  "  Christ  being  raised  from  the  dead,  dietli  no 
more."  (Rom.  vi.  9.)  "He  died  unto  sin  once." 
(Rom.  vi.  10.)  "  Who  needeth  not  daily,  as  those 
high-priests,  to  offer  up  sacrifice,  first  for  his  own 
sins,  and  then  for  the  people's :  for  this  he^  died 
once,  when  he  offered  up  himself."  (Heb.  vii.  27; 
ix.  28 ;  X.  10.)  "  But  this  man,  after  he  had  offered 
one  sacrifice  for  sin,  forever  sat  down  on  the  right 
hand  of  God.  (Heb.  x.  12.)  Here  all  Christians 
may  come  and  together  enjoy  this  ordinance.  There 
should  be  no  exclusion.  We  have  no  right  to  make 
barriers.     Paul  says,  "I  beseech  you,  brethren,  by 


108  CHRISTIAN   CO-OPERATION 

the  name  of  our  Lord  Jesus  Christ,  that  ye  all 
speak  the  same  thino^,  and  that  there  be  no  di\ds- 
ions  among  you.  (I.  Cor.  i.  10.)  These  divisions 
are  wrong.  "For  while  one  saith,  I  am  of  Paul 
(Presbyterians) ;  and  another,  [  am  of  Apollos 
(Baptist);  are  ye  not  carnal?"  And,  speaking 
expressly  of  the  communion,  or  Lord's-supper,  he 
says:  "First  of  all,  when  ye  come  together  in  the 
church,  I  hear  that  there  be  divisions  among  you ; 
and  I  partly  believe  it."  (I.  Cor.  xi.  18.)  Paul  stout- 
ly condemns  this.  So  it  is  at  present.  It  would 
take  three  or  more  distinct  tables  or  divisions  to 
accommodate  professing  Christians.  Shame  on 
such  narrowness!  These  divisions  were  schisms 
(Greek,  schismata)  in  the  church,  just  such  as  we 
have  in  these  days;  and  they  were  carried  even  to 
the  church,  and  around  the  Lord's  table.  Dr.  Ad- 
am Clarke,  on  this  passage,  says:  "The  Paulinians, 
the  Kephites,  and  the  Apollonians  continued  to  |be 
distinct  parties,  and  ate  their  meals  separately,  even 
in  the  same  house."  What  a  commentary  on  the 
religious  bigotry  of  the  day  ! 

11.  There  is  a  oneness  of  aim  as  to  sin.  This  is 
to  eschew  evil,  to  keep  free  of  it,  and  to  free  others 
from  it.  There  is  also  a  oneness  of  aim  in  life;  to 
do  good,  to  glorify  God,  to  make  the  world  better, 
to  advance  the  cause  of  God.  Then  they  are  all 
inspired  with  "one  hope  of  your  calling."  There 
is  "unity  of  love,  'unity  of  Spirit  in  the  bond  of 
peace.'  "  One  destiny  awaits  the  good.  It  is  hap- 
piness and  heaven. 

But  is  this  unity  of  faith  desirable  ?  Some  say 
it  is  not.  I  think  it  is.  But  is  it  attainable?  I 
understand  the  Scri[)turc8  so  to  teach.  But  I  will 
not  multiply  words.  Let  the  Lord  himself  speak:. 
"And  he  gave  some,  apostles;  and  some,  prophets; 
and  some,  evangelists ;  and  some,  pastors  and  teach- 


IN    ACTUAL    LIFE.  109 

ers;  for  the  perfecting  of  the  saints,  for  the  work 
of  the  ministry,  for  the  edifying  of  the  body  of 
Christ."  Here  is  what  Christ  has  done,  and  why 
he  has  done  so.  Now  what  is  the  end  of  this  ? 
Paul  answers :  "  Till  we  all  come  in  the  unity  of 
THE  FAITH,  and  of  the  knowledge  of  the  Son  of  God, 
unto  a  perfect  man,  unto  the  measure  of  the  stature 
of  the  fullness  of  Christ."  (Eph.  iv.  13.)  In  the 
face  of  this,  will  men  say  that  divisions  are  desira- 
ble ?  I  suppose  some  will;  for  they  are  determined 
to  be  blind.    But  I  will  devoutly  utter 

THE  PRAYER  OF  THE  SAVIOR. 

"Neither  pray  I  for  these  alone,  but  for  them 
also  which  shall  believe  on  me  through  their 
word  ;  that  they  all  may  be  one  ;  as  thou.  Father, 
art  in  me,  and  I  in  thee,  that  they  also  may  be  one 
in  us  :  that  the  world  may  believe  that  thou  hast 
sent  me.  And  the  glory  which  thou  gavest  me  I 
have  given  them;  that  they  may  be  one,  even  as  we 
are  one :  I  in  them,  and  thou  in  me,  that  they 
may  be  made  perfect  in  one ;  and  that  the  world 
may  know  that  thou  hast  sent  me,  and  hast  lov- 
ed them,  as  thou  hast  loved  me."  (John  xvii. 
20-23.) 

I  can  but  respond,  from  the  depths  of  my  heart, 
amen  and  amen  !  Comment  will  weaken  the  force 
and  beauty  of  this  prayer.  Those  who  are  deter- 
mined to  be  blinded  by  prejudice  and  sectarianism 
will  not  likely  see,  if  a  volume  were  written  up- 
on this  outgushing  of  the  Savior's  warm  and  sym- 
pathetic heart.  They  must  go  on  till  they  meet 
the  doom  which  awaits  all  those  who  create  or  keep 
up  divisions  in  the  body  of  Christ.  Yet  I  utter  my 
warning.  "Blessed  are  the  peace-makers,  for  they 
shall  be  called  the  children  of  God." 


110  CHRISTIAN   CO-OPERATION 

IV.     Unity  of   Experience. 

Experience  is  the  result  of  a  trial,  or  a  series  of 
trials.  Every  man  has  some  kind  of  experience. 
Some  have  more  than  others.  As  this  life  is  a 
state  of  trial,  there  must  be  an  accumulation  of  ex- 
perience in  every  man's  case.  Even  wicked  per- 
sons have  some  kind  of  religious  experience.  I 
use  the  term  in  a  limited  sense  as  referring  to  the 
Spirit's  influence  upon  the  heart  in  conviction  for 
sin,  justification,  adoption,  andsanctification.  Every 
true  Christian  will  have  a  rich  experience,  covering 
all  this  ground.  The  most  gracious  results  come 
from  trials  or  efforts  here.  The  result  arising  from 
receiving  the  word  of  God,  a  true  repentance  for  sin, 
and  a  saving  faith  in  Christ,  is  by  many  called  ex- 
perimental religion.  It  is  the  assurance  of  the 
heart,  through  the  Spirit's  influence,  that  we  are 
Christians.  It  is  the  "full  assurance  of  faith." 
The  helpless  soul  hangs  confidently  on  God.  It  is 
a  sweet  satisfaction  in  the  heart,  a  joy  in  the  soul, 
and  a  heavenly  quietude  in  the  Spirit.  During  the 
ministrations  of  twelve  years  I  have  heard  about 
one  thousand  persons  relate  their  religious  experi- 
ence. The  testimony  on  this  point  has  invariably 
been,  "God  hath  power  on  earth  to  forgive  sin." 
"We  know  that  we  have  passed  from  death  unto 
life."  "Oh,  what  joy  to  the  soul."  "It  is  a  peace 
that  passeth  all  knowledge."  "Tongue  can  not 
express  the  sweet  comforts  and  peace  of  a  soul  in 
its  earliest  love."  The  words  may  difter,  but  the 
substance  is  the  same.  The  time  was  when  this 
gracious  doctrine  was  very  unpopular.  But  few 
enjo3'ed  the  love  of  God  in  the  heart,  and  many 
thought  it  not  proper  or  impossible  for  us  to  know 
sins  pardoned.  It  was  called  a  wild  delusion. 
Men  cried  enthusiasm.     But  for  one  hundred  years 


IN   ACTUAL   LIFE.  Ill 

have  we  believed,  taught,  and  enjoyed  this  bless- 
ing. It  makes  us  one  in  Christ.  Christian  union 
can  not  exist  without  that  love  which  is  inspired  by 
a  conscious  indwelling  of  the  Holy  Spirit.  This 
unity  which  the  Spirit  produces  is  worth  more  in 
actual  life  than  a  thousand  theories.  This  witness- 
ing of  the  Spirit  to  our  hearts  is  a  plain  doctrine  of 
the  Bible.  How  any  can  deny  this  is  difhcult  to 
see.  "Ye  must  be  born  again."  "Repent  and  be 
converted."  Is  it  reasonable  to  suppose  that  so 
important  a  change  as  this  should  take  place  and  a 
man  not  know  it?  The  heart,  the  mind,  the  life, 
all  undergo  a  radical  change,  and  the  subject  be  en- 
tirely unconscious  of  it  ?  Wonderful  delusion  !  The 
word  of  God  and  his  Holy  Spirit,  our  own  reason 
and  conscience,  all  concur  in  the  divine  testimony. 
"The  Spirit  itself  beareth  witness  with  our  spirit 
that  we  are  the  children  ot  God."  We  become 
new  creatures  in  Christ  Jesus.  Deep,  earnest,  spir- 
itual piety  takes  possession  of  the  heart.  "We 
know  that  we  have  passed  from  death  unto 
life," 

1.  Because  we  have  a  personal  experience.  (I. 
John  i.  1-3.)  2.  Because  we  have  fellowship  with 
God  and  Christ.  (I.  John  i.  3.)  3.  Because  we 
are  in  the  light  of  God.  (I.  John  i.  5-7.)  4.  Be- 
cause we  see  and  confess  our  sinfulness.  (I.  John 
i.  8-10.)  5.  Because  we  keep  his  commandments. 
(I.  John  ii.  3-6;  v.  3.)  6.  Because  we  love  the 
brethren.  (I.  John  ii.  9-11 ;  iii.  14;  iv.  20.)  7.  Be- 
cause we  love  not  the  world.  (I.  John  ii.  15-17.) 
8.  Because  we  are  "  united  in  Christ."  (I,  John  ii. 
19.)  9.  Because  we  have  an  unction  from  the  Holy 
One.  (I.  John  ii.  20-27.)  10.  Because  we  ac- 
knowledge in  our  hearts  that  Jesus  is  the  Christ. 
(I.  John  ii.  22,  23  ;  iv.  15.)  11.  Because  our  aim 
is   to   do   righteousness.      (I.  John  ii.  29;  iii.  7.) 


112  CHRISTIAN    CO-OPERATION 

12.  Because  the  world  knoweth  us  not.  (I.  Jolin 
iii.  1.)  13.  Because  we  hope  to  see  Christ  as  he  is, 
and  be  like  him.  (I.  John  iii.  2.)  14.  Because  we 
sin  not  knowingly  or  willfully.     (I.  John  iii.  8-10.) 

15.  Because  the  world  hates  us.     (I.  John  iii.  18.) 

16.  Because  we  assist,  on  all  possible  occasiojis, 
those  who  are  in  distress.  (I.  John  iii.  17,  18.)  17. 
Because  our  hearts  condemn  us  not.  (I.  John  iii. 
19,  21.)  18.  Because  our  appropriate  prayers  are 
answered.  (I.  John  iii.  22.)  19.  By  the  Spirit 
which  he  hath  given  us.  (I.  John  iii.  14;  iv.  13; 
V.  10.)  20.  Because  we  are  able,  like  Moses,  like 
Christ,  like  the  apostles,  like  the  early  Christians, 
to  overcome  evil  spirits.  (I.  John  iv.  1-6.)  21. 
Because  slavish  fear  is  cast  out.  (I.  John  iv.  18.) 
22.  Because  we  have  power  given  us  to  overcome 
the  world.  (I.  John  v.  4.)  Then,  after  all  these 
tests,  may  we  not  say  with  confidence,  "  And  we 
know  that  we  are  of  God,  and  the  whole  world 
lieth  in  wickedness?"  Here  is  groundwork  for  an 
extensive  and  rich  experience.  Who  will  deny 
that  these  tests  may  be  applied?  God  has  given 
them  to  us.  It  is  all  folly  to  say  we  can  not  know 
assuredly  of  our  acceptance  with  God  !  He  is  too 
good  a  father  to  leave  us  in  doubt. 


V.     Personal  Piety. 

This  unity  is  also  induced  by  personal  piety  and 
practical  religion.  "  Let  us  walk  by  the  same  rule." 
This  will  produce  harmony.  Let  any  number  of 
persons  attend  the  same  school,  have  the  same 
teacher,  study  the  same  books,  belong  to  the  same 
literary  society,  and  have  the  same  profession  in 
view,  and  there  will  spring  up  a  sympathy  between 


IN  ACTUAL  LIFE.  113 

them  unknown  to  strangers.  Let  a  stranger  in  a 
strange  land  meet  one  from  his  own  country,  and 
though  they  may  never  have  seen  each  other  before, 
yet  they  are  at  once  acquainted.  Their  hearts  are 
warm  toward  each  other.  There  is  sympathy,  and 
confidence,  and  social  enjoyment.  Why  is  this? 
They  speak  the  same  language;  they  have  the  same 
land  for  their  home;  they  grew  up  under  the  same 
laws ;  were  surrounded  by  the  same  influences ; 
and  now,  though  they  meet  for  the  first  time,  away 
from  the  scenes  of  their  childhood,  they  have  a 
common  ^ond  of  union.  So  in  the  Christian  life. 
Men  learn  to  speak  the  same  language,  have  like 
hopes  and  aspirations,  live  under  the  same  spiritual 
government  and  laws;  and  each  one  has  the  same  re- 
straints and  promptings,  and  realizes  similar  enjoy- 
ments. A  catholic  feeling  is  stinaulated.  And 
when  these  persons  who  have  been  minding  "  the 
same  rule"  come  together  from  difl'erent  earthly 
climes,  they  find  within  them  the  broad  basis  laid 
of  fraternal  fellowship  and  Christian  co-operation. 
I  would  love  to  dwell  here,  and  name  some  of  the 
specific  duties  of  Christians  in  practical  life ;  but  as 
they  are  so  well  set  forth  in  another  part  of  the 
work,  I  forbear,  by  saying  that  Christians  should 
be  Christians  everywhere.  We  should  all  seek  to 
imitate  Christ.  And  by  all  trying  to  imitate  the 
same  divine  pattern,  we  will  come  nearer  together 
as  we  come  nearer  to  him. 


VI.    The  Means  of  Grace. 

Unity  is  materially  aided  in  the  use  of  the  means 
of  grace.  As  a  rule,  every  duty  is  a  means  of 
grace;  for  by  every  well-directed  eflfort  we  grow 


114  CHRISTIAN  CO-OPERATION 

in  knowledge,  in  strength,  and  in  the  divine  image- 
But  there  are  gracious  privileges  which  God  in  his 
goodness  gives  us.  These  we  speeitically  denom- 
inate "  means  of  grace."  They  are  involved  in 
practical  religion. 

Grace  is  a  very  comprehensive  term,  and  has  over 
twenty  definitions.  Generally,  it  means  free  favor. 
And  the  means  of  grace  are^^ose  privileges  which 
God  affords  us  for  our  good,  our  happiness,  our 
advancement  in  divine  life.  This  is  one  way  he 
has  of  accomplishing  his  purpose  among  men.  He 
brings  the  kingdom  of  heaven  to  hand.  Jle  afibrds 
opportunities.  He  supplies  the  means.  He  prom- 
ises wisdom  and  strength  for  the  mere  asking. 
Then  he  exhorts  us,  saying,  "Work  out  your  own 
salvation  with  fear  and  trembling."  A  good  writer, 
upon  this  passage,  says,  "  Go  on,  walking  by  the 
same  rule,  and  minding  the  same  thing,  till  your 
salvation  be  completed;  till  filled  with  love  to  God 
and  man,  ye  walk  unblamably  in  all  his  testimo- 
nies, having  your  fruit  unto  holiness,  and  the  end 
everlasting  lile." 

1.  Perpaps  the  first  and  most  important  means 
of  grace  is  the  Holy  Bible.  Without  this  the  world 
would  be  a  scene  of  moral  darkness.  Men  would 
have  no  means  to  obtain  any  certain  knowledge  of 
creation,  the  character  of  God,  the  origin  of  evil, 
the  spirituality,  duty,  or  destiny  of  man,  the  way 
of  salvation,  or  in  what  consists  true  human  hap- 
piness. The  Bible  is  a  most  precious  gift,  lie  who 
follows  its  sublime  teachings  will  travel  the  shining 
way  to  the  land  of  eternal  youth  and  beauty,  VVe 
are  to  "search  the  Scriptures,"  for  they  testify 
of  Christ,  who  is  "  the  way  of  the  truth  and  the 
life;"  to  understand  their  precepts,  and  practice 
them  in  all  the  walks  of  life. 

2.  Keligious  and  devout  meditation  is  a  means 


IN  ACTUAL  LIFE.  115 

of  grace.  Christians  love  to  think  of  God,  of  his 
word,  of  his  works,  and  of  his  doings  among  men. 
This  is  their  sweet  employment.  Books  have 
grown  from  meditations  on  God's  providences.  The 
mind  is  made  to  think.  It  delights  in  making 
excursions  after  new  acquisitions  of  knowledge. 
The  psalmist  says  (i.  2.)  of  the  blessed  man:  "His 
delight  is  in  the  law'of  the  Lord,  and  in  his  laAv 
doth  he  meditate  day  and  night."  This  devout  ex- 
ercise of  the  mind  may  be  carried  on  in  secret, 
in  the  social  circle,  during  conversation,  on  the 
journey,  about  the  daily  task,  or  in  the  sanctuary. 
This  is  soul-communion  with  God.  ]^o  one  can 
rise  to  any  eminent  degree  of  piety  without  exer- 
cising himself  in  devout  meditation. 

3.  Prayer  is  an  important  means  of  grace. 
This  is  soul-breathing  after  God.  Prayer  is  the 
Christian's  native  air.  It  is  the  lano^ua^e  of  want 
and  %rust.  God  is  strong ;  we  are  weak.  He  is 
willing  to  help  us ;  but  we  must  ask  in  order  to 
receive.  He  who  ceases  to  pray  ceases  to  live  a 
Christian  life.  Prayer  is  making  known  our  re- 
quests to  God  for  things  agreeable  to  his  will  with 
faith  in  Christ.  Prayer  uttered  under  dift'erent 
circumstances  has  different  names  given  to  it. 
Hence  we  have  secret  prayer,  social  prayer,  family 
prayer,  and  public  prayer.  (Acts  x.  9;  I.  Cor. 
xiv.  15.) 

4.  Singing  is  a  means  of  grace.  It  is  a  refining 
and  entertaining  exercise.  It  has  charms  to  soothe 
the  savage  breast.  It  is  social,  literary,  artistic,  vo- 
luptuous, or  spiritual.  This  depends  on  the  singer 
or  the  character  of  the  song.  Sacred  music  is  otten 
too  much  neglected;  sometimes  much  abused.  "Is 
any  merry?  let  him  sing  psalms."  We  are  to  "sing 
and  make  melody  in  our  hearts  unto  the  Lord;"  to 
"sing  with  the  spirit  and  with  the  understanding 


116  CHRISTIAN  CO-OPERATION 

also."  Moses,  Miriam,  and  the  hosts  of  Israel  sung 
a  song  of  triumph  on  the  shores  of  the  Red  Sea. 
The  Jews  sung  songs  of  praise  about  the  temple- 
service.  They  composed  and  sung  songs  on  special 
occasions.  Many  sweet  songs  have  those  pious 
men  of  old  left  for  our  use  in  the  Book  of  Psalms. 
This  Hebrew  poetry  has  a  divine  charm  about  it 
whose  power  time  does  not  destroy.  The  apostles 
and  early  Christians  sung  "psalms  and  hymns  and 
spiritual  songs."  God  has  given  us  voices  to  sing, 
hearts  to  feel,  and  souls  to  be  inspired.  Let  us  duly 
arouse  ourselves,  and  engage  with  grateful  rever- 
ence in  this  enrapturing  exercise.  It  will  help  to 
unite  our  hearts  together. 

5.  Fasting,  as  a  religious  exercise,  is  abstinence 
from  food,  stated  or  occasional  as  far  as  health  or 
circumstances  will  permit,  and  from  all  sensual  in- 
dulgence. So  long  as  the  animal  rises  above,  bears 
down,  and  controls  the  spiritual  nature,  there  can 
be  no  advancement  in  piety.  The  lower  nature 
must  be  subdued.  The  body  must  be  kept  under, 
lest  alter  we  have  preached  to  others  we  ourselves 
should  become  castaways.  Fasting  may  be  made 
a  means  of  promoting  spirituality. 

The  psalmist  says,  "  I  humbled  my  soul  with 
fasting;"  "this  kind  can  come  forth  by  nothing 
except  prayer  and  fasting."  There  are  sometimes 
evil  spirits,  dispositions,  or  habits  in  men,  that 
nothing  will  dislodge  but  the  Spirit  of  God  oper- 
ating through  the  most  intense  prayer,  and  the 
deepest  humiliation  by  fasting.  Some  devils  can 
only  be  starved  out.  This  is  the  only  remedy  for 
the  devil  of  gluttony.  Lust  can  not  be  cured  by 
indulgence.  Pride  can  not  be  cured  by  feeding  a 
vain  fancy.  There  must  be  excision.  The  pro})hets 
fasted.  So  did  John  the  Baptist,  and  his  disciples. 
Christ  fasted  forty  days  and  forty  nights.     So  did 


IN  ACTUAL  LIFE.  117 

Moses  on  the  mount.  When  ye  fast,  be  not  as  the 
hypocrites,  of  a  sad  countenance.  They  disfigure 
their  faces  that  they  may  appear  unto  men  to  fast. 
Paul  was  in  fastings  often.  If  we  study  this  ques- 
tion thoroughly,  we  will,  doubtless,  find  that  fast- 
ing may  be  used  to  advantage  on  many  occasions- 
as  a  means  of  growth  in  grace.  The  more  our  an- 
imal and  sinful  natures  are  subdued,  the  less  cause 
will  there  be  for  strife  and  division. 

6.  When  Otterbein  organized  a  church  in  Bal- 
timore, he  established  in  it  the  prayer-meeting. 
Formalists  did  not  appreciate  this  course.  He  had 
done  the  same  in  his  churches  elsewhere.  It  gave 
rise  to  much  opposition.  It  was  branded  as  a  new 
measure.  And  he  was  obliged  to  defend  his  course 
by  appealing  to  the  Scriptures.  (Ps.  Ixlv.  6 ;  Isa. 
Ivi.  7;  Rev.  v.  8,  viii.  13;  Luke  xviii.  1;  Tliess.  v. 
17;  I.  Tim.  ii.  8;  James  v.  16.) 

"  Prayer-meetings,  attended  as  they  are,  when 
conducted  in  the  spirit  of  faith,  and  meekness,  and 
pure  love,  by  the  Holy  One,  are  a  means  of  grace 
admirably  adapted  to  bind  the  people  of  God  to- 
gether by  the  strong  cords  of  Christian  union, 
and  to  promote  that  blissful  communion  of  the 
saints  on  earth." — Church  History. 
-  %  "  Iron  sharpeneth  iron  ;  so  a  man  sharpeneth 
the  countenance  of  his  friend."  This,  in  a  large 
measure,  expresses  the  philosophy  of  those  meet- 
ings among  us  known  by  different  names ;  as 
"  society-meetings,"  "  speaking-meetings,"  "  expe- 
rience-meetings," "  love-feast-meetings,"  "  class- 
meetings."  All  these  expressions  indicate  the  same 
general  idea.  The  people  of  God  come  together, 
and  in  turn  speak  about  religion.  These  speakings 
are  mostly  brief,  and  interspersed  with  song  and 
prayer.  Religion  in  relation  to  self  is  the  usual 
phase  of  the    topic    discussed.     We    talk    of    our 


118  CHRISTIAN  CO-OPERATION 

thoughts,  feelings,  desires,  hibors,  lio[)es,  trials,  and 
joys.    It  is  the  relation  of  personal  and  inner  history. 

The  Bible  is  full  of  this.  The  Psalms  are  based 
upon  this  inward  working  of  the  human  heart  un- 
der a  divine  influence.  Moses  makes  an  experience 
of  Israel's  travels  in  the  wilderness.  The  Acts  of  tlie 
Apostles  is  a  standing  society-meeting  for  all  time 
to  come.    Cornelius  and  Peter  held  a  class-meeting. 

These  social  interchanges  of  thought,  feeling,  and 
purpose,  cement  us  together  and  keep  us  one.  We 
can  not  well  be  divided  while  we  are  thus  inti- 
mately associated.  Those  who  fixitlifully  wait  on 
this  means  of  grace  rarely  if  ever  fall  away.  A 
neglect  here  is  almost  sure  to  bring  evil  results. 

8.  We  employ  exhortation.  This  is  earnest 
speaking  to  deter  from  evil,  to  incite  to  good 
works  and  faithfulness  in  duty.  Many  among  us 
are  licensed  to  exercise  in  this  way.  These  "make 
appointments  wherever  acceptable  to  the  people ; 
read  portions  of  sacred  Scrii)ture,  exhorting  there- 
from ;  exhorting  saints,  that  they  with  purpose  of 
heart  should  cleave  to  the  Lord,  and  sinners  to  flee 
from  the  wrath  to  come ;  and  this  they  shall  do  as 
often  as  practicable."  It  is  the  duty  of  the  leader, 
among  other  things,  to  exhort  the  membership  to 
unity  and  love.  Our  ministers  use  this  largely  in 
stimulating  Christians  to  activit}^  and  sinners  to 
repentance.  It  is  authorized  by  the  word  of  God. 
(Acts  ii.  40;  I.  Thess.  v.  14;  Heb.  iii.  13;  x.  25 ; 
Acts  xiii.  15;  xviii.  27;  Rom.  xii.  8.) 

9.  Preaching.  I  use  this  term  in  a  kind  of 
general  sense,  as  referring  to  those  public  religious 
discourses  designed  to  improve  the  hearers  in  mind, 
heart,  and  life.  The  Savior  went  about  preaching 
and  teaching.  Preaching  is  the  more  earnest  dis- 
course accomi)anied  with  exhortation,  and  designed 
to  arouse  men  and  awaken  them  to  a  sense  of  duty 


IN  ACTUAL  LIFE.  119 

and  to  action.  Teaching  is  more  calm  and  dispas- 
sionate, having  for  its  object  the  impartation  of  in- 
struction. Talent  varies  in  ministers,  and  in  some 
both  qualities  of  preaching  and  teaching  are  com- 
bined. Thej  should  as  much  as  possible  be  culti- 
vated together.  This  exercise  is  a  wonderful 
means  of  grace.  God  has  ordained  it  in  the  church. 
The  church  could  not  be  kept  up  without  this  ex- 
ercise. It  is  our  duty,  our  privilege,  and  for  our 
benefit,  to  wait  on  the  ministrations  of  God's  word. 
If  it  be  my  duty  to  preach,  it  is  your  duty  to  hear. 
Thus  are  men  brought  into  sympathy  with  the 
word,  and  with  each  other.  How  can  any  one  be 
a  Christian  while  neglecting  or  refusing  to  wait  on 
the  exercise  which  God  has  ordained  for  his  profit? 
(Neh.  vi.  7;  Matt.  iv.  17 ;  xi.  1 ;  Luke  ix.  60;  Acts 
x.  42  ;  Col.  i.  28.) 

10.  The  ordinances  are  an  essential  means  of 
grace.  These  are  baptism  and  the  Lord's-supper, 
to  which  some  add  feet- washing.  I  have  spoken 
of  these  as  a  theory,  as  a  belief.  JSTearly  all  Chris- 
tians believe  in  these  in  one  way  and  another. 
There  is  much  dift'erence  about  modes  and  subjects, 
but  not  so  much  about  the  things  themselves. 
Hence  they  are  a  common  means  of  grace,  and 
when  engaged  in  with  the  proper  spirit  they  tend 
to  unify  the  believers  of  Christ.  In  these  things, 
then,  we  should  look  more  on  the  inner,  on  the 
substance,  on  the  reality,  the  object,  end  and  aim, 
and  not  so  much  on  mere  circumstances,  forms,  or 
outer  incidents,  remembering  that  there  may  be 
essential  unity,  amid  great  and  allowable  di- 
versity. 

Suppose  one  thousand  persons  with  pure  desires, 
with  oneness  of  purpose,  with  a  proper  apprecia- 
tion of  its  value  and  importance,  with  full  faith  in 
the  sacrificial  atonement  of  Christ,  should  gather 


120  CHRISTIAN  CO-OPERATION 

around  the  table  of  the  Lord.  Some  of  them 
would  kneel,  some  sit,  some  recline,  some  stand. 
AVould  there  not  be  essential  unity?  Narrow  in- 
deed would  be  the  mind  that  would  break  these 
Christians  up  into  jive  divisions  on  the  mere  inci- 
dent of  bodily  posture  in  the  communion.  We 
have  one  common  Lord,  one  atonement,  one  broken 
body.  Around  this  we  gather,  in  one  conmiunion  ; 
and  as  we  look  upon  Calvary,  at  the  cross,  and 
behold  our  bleeding,  suifering,  d3ang  Lord  and 
Master,  our  hearts  are  warmed,  melted,  and  fused 
into  one.  We  are  built  up  and  made  strong  in  the 
love  and  faith  of  God. 

One  thousand  persons,  more  or  less,  with  the  same 
hopes,  prospects,  desires  and  intentions,  and  faith, 
come  to  the  water  for  baptism.  Believing  on  the 
Lord  Jesus  Christ  with  all  their  hearts,  with  one 
voice  they  exclaim,  "  See,  here  is  water;  what  doth 
hinder  me  to  baptized?"  But  some  have  the  water 
sprinkled  upon  them;  some  stand,  some  kneel  and 
have  the  water  poured  upon  them ;  some  are 
dipped  once  backward  in  the  water,  standing  or 
kneeling;  some  stand,  some  kneel,  and  are  dipped 
in  the  water  three  times  backward  or  three 
times  forward.  They  are  dressed,  perhaps,  in  a 
thousand  various  styles,  from  the  gorgeous  robe  of 
the  Ethiopian  queen's  chamberlain  to  the  simple 
scarf. 

The  external  observer  cries,  "  what  a  want  of 
uniformity!  what  w^onderful  diversity!  what  divis- 
ion !"  But  they  are  all  prompted  by  the  same 
desires,  helieve  in  the  same  truths,  follow  the  same 
Holy  Bible.  They  are  all  baptized  in  the  name  of 
"The  Father,  Son,  and  Holy  Ghost."  They 
renounce  the  devil  and  all  his  works;  the  world 
and  all  its  wickedness;  sin  and  all  former  evil  hab- 
its.    They  all   enter  upon   a  new  and  better   lite. 


IN  ACTUAL  LIFE.  121 

Their  hearts  are  all  aglow  with  love  to  God  and 
each  other.  Their  countenances  beam  with  a 
heavenly  radiance  as  with  one  voice  they  all   sing, 

"  Praise  fiod  from  whom  all  blessings  flow, 
Praise  him  all  creatures  here  below, 
Praise  him  above,  ye  heavenly  hosts, 
Praise  Father,  Son,  and  Holy  Ghost." 

These  ordinances  are  a  means  of  grace,  and  tend 
to  unite  Christians.  They  help  to  unite  us,  and  all 
those  who  join  with  us  in  these  exercises.  It  is 
reasonable  to  suppose  that  they  will  secure  the 
same  results  elsewhere  and  in  other  persons. 

We  might  also  speak  of  other  means  of  grace  at 
length,  but  forbear,  and  only  mention  some  of 
them.  The  protracted  meeting,  continuing  through 
several  days  and  nights  or  weeks,  is  a  concen- 
tration of  forces  for  the  upbuilding  of  Christians 
and  the  conversion  of  sinners.  It  is  a  powerful 
means  of  promoting  the  cause  of  God,  and  has 
often  been  greatly  blessed  with  the  presence  and 
power  of  the  Lord. 

The  quarterly  meeting  combines  business,  preach- 
ing, experience,  praise,  and  the  ordinances.  It  is 
held  four  times  every  year,  is  attended  by  the  offi- 
cial members  and  many  other  Christians  in  a  given 
district,  the  pastor  and  a  presiding  elder. 

Sometimes  camp-meetings  are  held.  These  are 
large  concourses  of  people  who  come  together  and 
remain  several  days,  living  in  booths  or  tents, 
serving  God  day  and  night.  They  may  be  compared 
to  the  "Feast  of  Tabernacles"  among  the  Jews. 
(Lev.  xxiii.  ^4.)  They  are  usually  held  in  autumn, 
after  the  harvest  is  gathered.  In  the  country 
where  churches  are  scarce,  or  in  sections  of  the 
country  where  there  is  a  tendency  to  formality, 
they  may  be  used  to  good  advantage. 


122  CHRISTIAN  CO-OPERATION 

The  Sabbath-school  is  absorbing  a  great  deal  of 
talent,  energy,  and  time ;  and  it  is  doing  a  good 
work  in  calling  out  Christian  talent,  in  training 
young  and  old  in  Bible  principles, — in  preparing 
material  for  the  church, —  in  concentrating  Chris- 
tian effort,  and  in  unifying  the  body  of  Christ. 

In  connection  with  this  we  have  in  many  places 
the  teachers'  meeting,  Sabbath-school  conventions, 
Sabbath-school  literature,  and  the  General  Sabbath- 
school  Association.  I  may  also  subjoin  the  speak- 
ing-meeting in  public  worship  or  in  connection 
with  church  business ;  the  official  meeting  for 
stations;  the  annual  conference  for  several  circuits, 
missions,  and  stations ;  missionary  meetings ;  min- 
isterial associations;  and  the  quadrennial  or  Gen- 
eral Conference.  These  all  may  be  made  a  means 
of  ministering  grace  to  the  souls  of  those  who 
attend  them,  and  tend  to  fulUll  the  prayer  of  Christ, 
"That  they  may  be  one." 

12.  I  may  also  name,  as  an  important  means  of 
grace,  joining  the  church.  This  seems  to  be  the 
duty  of  all.  It  is  doubtful  whether  any  one  can 
get  the  Christian  culture  he  needs  without  uniting 
somewhere  in  visible  church-fellowship.  Every 
one  needs  the  society,  influences,  and  help  of  local 
church  relationship.  The  enterprises  of  the  church 
can  not  be  carried  forward  without  some  kind  of 
organization.  And  to  have  this,  a  number  of  per- 
sons must  unite  together  under  certain  rules. 
Christ  established  a  church ;  men  at  once  joined 
themselves  to  it.  "  The  Lord  added  to  the  church 
dail}'  such  as  should  be  saved."  This  indicates  the 
mind  of  the  Lord.  If  God  established  a  church  it 
is  our  duty  to  join  it,  and  to  see  that  it  is  sustained. 
We  must  take  our  choice  among  the  orders  of  the 
day.     I'he  less  the  division  the  better. 


IN  ACTUAL    LIFE.  123 

CHAPTER    IV. 

THE  SPIRIT  OF  THE  CHURCH. 


I.     The  Authority  of  the  Church. 

[Matthew  xviii.  15-18.] 

Absolute  power  belongs  alone  to  God.  Christ  is 
the  supreme  head  of  the  church,  and  from  him  is 
derived  all  spiritual  authority.  In  his  name  must 
it  be  exercised,  and  to  him  are  we  responsible. 
This  authority  is  manifested  in  the  world,  and  ex- 
ercised amono;  men,  by  the  word  of  God,  the 
church  of  Christ,  and  the  Holy  Spirit. 

There  is  deposited  somewhere  in  the  body  of 
Christ,  which  is  the  church,  a  sufficient  amount  of 
authority  to  accomplish  his  ends  among  men.  The 
church  is  the  visible  agent  of  Christ  upon  earth, 
and  its  powers  consist  in  the  authority  to  bind  the 
soul  to  Christ  as  the  only  life-giving  element ;  to 
bind  the  seal  of  condemnation  upon  sin  in  all  its 
various  forms  among  men ;  to  bind  the  truth  upon 
men's  minds  and  hearts  by  the  preaching  of  his 
holy  word ;  to  bind  truly  -  converted  persons 
together  in  Christian  fellowship  in  the  organiza- 
tion of  churches ;  to  bind  these  churches  together 
in  co-operative  Christian  labors  in  ameliorating  the 
physical,  intellectual,  and  social  condition  of  man- 
kind, and  in  extending  the  Redeemer's  kingdom  by 
missionary  operations ;  to  build  up  the  members  of 
the  body  of  Christ  in  the  faith  and  practice  of  the 
divine  precepts;  to  accept,  reject,  discipline,  or  ex- 
pel its  members ;  and  to  choose  proper  teachers 
and  officers  for  the  body  of  Christ. 


124  CHRISTIAN    CO-OPERATION 

Two  notions  prevail  as  to  tlie  location  of  the 
authority  for  the  accomi)lishnient  of  these  ends. 
One  is  that  these  powers  belong;  exclusively  to  the 
cUiss  known  as  the  ministry.  The  other  notion  is 
that  these  powers  are  to  be  exercised  conjointly  by 
the  ministry  and  laity;  that  the  power  has  been 
delegated  by  Christ  to  the  whole  body  to  be  exer- 
cised personally  or  by  delegation,  and  that  every 
member  has,  in  this  matter,  his  iuherent  rights, 
which  no  one  can  arbitrarily  take  away,  or  prevent 
him  from  exercising.  This  is  the  more  reasonable 
theory. 

The  minister  is  an  oiRcer  in  the  church.  His 
duties  and  powers  are  im})ortant ;  and  they  are 
well  defined  in  the  word  of  God.  He  is  to  be  re- 
spected and  supported  in  his  labors,  admonitions, 
counsels,  and  reproofs  b}'  the  people  under  his  care; 
but  he  is  not  to  "  lord  it  over  God's  heritage." 
The  people  have  a  voice,  have  rights,  but  not  to 
override  and  interfere  wath  the  duties  of  the  min- 
ister. Let  each  keep  his  place,  perform  his  proper 
functions,  and  all  co-operate  in  the  great  work  of 
bringing  a  lost  world  back  to  the  fold  of  Christ. 
Amen. 


II.     Our  Liberality. 

The  discipline  is  small.  Not  much  space  is  given 
to  spread  our  rules,  lest  they  might  bind  the  con- 
science. Some  complain,  and  say,  "We  have  not 
half  enough  in  the  discipline."  This  may  be  true 
in  comparison  with  some  orders  of  the  day.  But 
there  is  enough  in  the  Bible;  go  to  it.  There  you 
will  find  an  unfailing  fountain, — ever  flowing, 
never  dry.     The  Confession  of  Faith  is  brief  and 


IN    ACTUAL    LIFE.  125 

scriptura],  the  Constitution  concise  and  plain,  the 
Discipline  proper,  direct,  and  practical.  Much  is 
left  to  the  judgment,  experience,  and  circumstances 
of  individual  members,  churches,  and  other  offici- 
ating bodies. 

There  are  but  few  established  forms  among  us. 
We  are  almost  devoid  of  a  ritual.  No  dictating 
rubric  guides  our  course ;  no  human  ordinance 
cramps  the  soul  in  worship;  no  printed  page  hems 
in  the  mind  or  checks  the  uprising  of  the  heart  in 
prayer  to  God.  We  are  free  to  worship  as  we 
think  we  are  taught  in  the  Holy  Bible. 

There  are  no  oaths  or  subscriptions  to  articles  of 
faith  as  conditions  of  membership.  A  belief  in 
God's  word,  a  saving  faith  in  Christ,  a  determina- 
tion to  work  out  the  salvation  of  the  soul,  and  an 
obedient  spirit,  are  the  terms  of  membership.  And 
these  are  enough. 

We  have  no  narrow  views  on  church  commun- 
ion. The  scandalous  high-church  notion  that  none 
but  those  of  the  same  faith  and  order  can  commune 
together  is  entirely  discarded.  ■  It  is  the  Lord's  ta- 
ble, and  not  the  table  of  any  sect  or  particular  de- 
nomination of  Christians.  We  have,  therefore,  no 
right  to  reject  those  whom  God  accepts.  It  is  a 
personal  act  to  come  to  the  Lord's-supper,  and  he 
who  eats  or  drinks  unworthily  does  so  at  his  own 
risk.  God  lays  down  the  rule.  We  must  preach 
it.     Men  are  to  make  the  application. 

The  means  of  grace  which  we  aftbrd  are  common 
to  all  who  wish  to  enjoy  their  advantages.  Preach- 
ing, prater-meeting,  society-meeting,  and  business- 
meetings  are  open  to  all  who  truly  desire  their  ben- 
efit. We  do  not  keep  our  doors  with  lock  and  key, 
and  sentinel  and  drawn  sword.  Come  with  us  and 
enjoy  the  good  we  have  from  God. 

Grace  is  free  to  all.     Men  may  accept  Christ  and 


126  CHRISTIAN   CO-OPERATION 

be  saved,  or  reject  him  and  be  lost.  No  universal 
power  sweeps  all  to  heaven  ;  no  broad  promise 
gives  loose  reigns  to  lust.  No  dismal  fate  broods 
over  the  destinies  of  men  ;  no  arbitrary  decree  con- 
signs them  to  perdition.  God  rules  on  high,  and 
also  among  men.  lie  says,  "  Come  unto  me,  all 
ye  ends  of  the  earth,  and  be  ye  saved."  lie  who 
wills  may  come  to  Christ. 

Believing  in  the  freedom  of  the  soul,  we  oppose 
sin  ;  in  the  freedom  of  the  mind,  we  oppose  igno- 
rance ;  in  the  freedom  of  the  conscience,  we  oppose 
whatever  would  stand  between  it  and  God ;  in  the 
freedom  of  the  body,  we  oppose  invohmtary  servi- 
tude; and  in  the  freedom  of  the  iulluence,  we  op- 
pose an  inconsistent  life  by  which  a  man's  power 
for  good  is  broken. 

Lay  preaching  has  always  been  popular  among 
us.  It  is  no  less  so  to-day.  And  many  of  these 
lay  preachers  develop  into  full-fledged  theologues, 
and  become  our  best  workers.  It  is  some  satisfac- 
tion to  know  that  this  doctrine  of  lay  preaching  is 
commanding  more  attention  in  other  quarters  than 
it  did  in  former  years.  If  a  layman  can  exhort,  it 
he  can  expound  tlie  word,  if  he  can  awaken  the 
dormant  energies  of  some  soul,  and  his  life  be  a 
standing  proof  of  his  sincerity,  who  says  that  his 
lips  shall  be  sealed?  God  does  not.  If  Eldad  siiul 
Medad  prophesy  in  the  camp,  shall  we  say,  "  My 
lord  Moses,  forbid  them?  "  Verily,  nay.  "  Would 
God  that  all  the  Lord's  people  were  prophets, 
and  that  the  Lord  would  put  his  Spirit  upon  them." 
(Num.  xi.  26-30.) 

We  believe  in  an  educated  ministry,  but  not  in 
the  same  way  that  many  others  do.  A  minister 
can  not  know  too  much.  The  more  he  knows  the 
better  is  he  prepared  to  teach.  But  those  who  give 
evidence    that   they   are   called,    we   encourage  to 


IN   ACTUAL   LIFE.  127 

exercise  their  gifts  and  graces;  and  we  accept  of  sucii 
as  fellow-laborers  in  the  vineyard  of  the  Lord, 
though  they  may  not  possess  a  collegiate  or  finished 
education.  It  is  in  justice,  perhaps,  to  say  that 
special  training  for  the  ministry  is  becoming  more 
common  among  us  every  year.  So  far  as  the  train- 
ing for  the  work  is  concerned  we  now  have  many 
laymen  enjoying  full  orders.  We  never  expect  to 
discard  lay  preaching;  but  the  indications  are  that 
before  the  close  of  another  century  lay  preachers 
will  stay  among  the  laity,  and  none  but  those  fully 
called  and  devoted  to  the  work  will  be  ordained  to 
the  office  of  elder  in  the  church  of  Christ;  for 
those  Avho  wish  to  labor  for  God  can  be  just  as 
useful  with  a  yearly  permit  to  preach  as  with  a 
certificate  of  ordination.  It  is  much  easier  to 
not  make  elders  of  those  for  whose  qualification 
we  may  have  misgivings,  and  it  will  give  us  less 
trouble  than  to  unmake  them  after  they  have  been 
made. 

There  is  a  great  degree  of  latitude  permitted 
among  us  in  thought,  feeling,  and  action.  In 
things  indifferent,  there  is  perfect  freedom.  Any 
mode  of  baptism  may  be  practiced ;  any  bodily 
position  may  be  taken  at  the  Lord's  table ;  parties 
may  or  may  not  practice  feet-washing;  any  one 
may  respectfully  dissent  from  prevailing  sentiment 
among  us ;  infants  may  or  may  not  be  baptized  ; 
adult  persons,  not  satisfied  with  their  baptism  in 
infancy,  may  be  baptized  in  such  a  way  as  to  make 
it  to  them  "an  answer  of  a  good  conscience;"  and 
finally,  there  is  no  law  against  the  free  and  full  dis- 
cussion of  any  legitimate  question  which  may 
arise. 

Provision  is  made  for  change  in  our  faith,  econ- 
omy, and  practice.  The  Confession  of  Faith,  the 
Constitution,  the  Discipline,  may  be  modified  when 


128  CHRISTIAN    CO-OPERATION 

a  suflScient  majority  think  it  best  to  do  so.  Yet 
we  can  not  be  precipitated  very  easily  into  new 
measures.  Discussion  must  be  had,  time  given  for 
thought,  and  the  membersliip  generally  have  a 
voice. 

We  aim  to  recognize  and  appreciate  true  worth 
wherever  found.  We  do  not  reject  a  book  because 
it  is  not  our  own  offspring,  jjooks  are  read  in 
preparing  for  the  ministry  that  do  not  on  all  points 
teach  our  views.  We  use  them  because  they  have 
merit.  "  The  course  of  reading"  includes  authors 
of  different  denominations  and  men  of  the  world. 
It  may  be  changed  every  four  years.  If  a  book 
prove  to  be  unsuited,  it  is  dropped  out,  and  a  better 
one  put  in  its  place.  The  whole  field  of  literature 
lies  open  before  us.  We  have  shut  no  passage  that 
may  lead  to  anything  profitable.  We  draw  Sab- 
bath-school supplies  from  the  Methodist  Episcopal 
Sunday-school  Union,  the  Baptist  Publication  So- 
ciety, the  American  Tract  Society,  the  Massachu- 
setts Sabbath-school  Union,  etc.  We  engage  heart- 
ily in  all  the  union  movements  of  the  day,  which 
promise  any  good  results.  So  that  good  is  done, 
and  the  kingdom  of  the  liedeemer  advanced,  we 
are  satisfied.  There  are  excellent  men  of  noble 
deeds  in  all  the  Christian  orders  of  the  day.  Let 
the  noble  work  go  graciously  on  by  all  the  means 
which  God  sees  fit  to  use.  We  will  not  knowingly 
throw  a  straw  in  the  way ;  for  it  would  be  wicked 
to  do  so.  We  will  use  what  we  can,  and  what  we 
can  not  use  we  will  not  hinder,  if  it  be  only  accom- 
plishing, in  a  right  way,  the  good  work  of  God. 
We  feel  to  encourage  persons  to  go  forward  in 
good-doing,  though  they  may  not  in  all  respects  be 
of  our  opinions.  An  error  in  judgment  is  no  suf- 
ficient cause  for  decapitation,  especially  if  the  good 
far  outweighs  the  evil.    We  may  deny  a  man  mem- 


IN  ACTUAL  LIFE.  129 

bersliip  among  us,  and  yet  treat  him  fraternally. 
Odd  and  true. 

Our  theory  is  to  co-operate  as  far  as  we  can  with- 
out compromise.  We  opposed  slavery,  and  purged 
our  churches  of  the  foul  stain ;  yet  we  co-operated 
with  slave-holders  in  spreading  the  gospel.  We 
despise  and  condemn  the  whole  liquor  traffic  as  a 
beverage,  yet  unite  with  many  drunkards  in  sus- 
taining a  national  government;  for  the  government 
is  right,  and  drunkenness  is  wrong.  We  oppose 
formality,  but  do  not  so  much  despise  the  formalist 
as  not  to  worship  or  work  with  him  in  the  proper 
affairs  of  the  Christian  life.  We  discourage  ar- 
bitrary episcopal  power,  yet  our  relations  with 
many  holding  extreme  views  on  this  question  are 
desirable  and  pleasant.  We  denounce  infidelity, 
yet  if  an  infidel  write  a  good  book  we  do  not  hes- 
itate to  buy  and  read  it.  We  reject  the  bad  and 
cherish  the  good.  And  this  is  right ;  this  is  con- 
sistent. And  by  this  generous  and  discriminating 
spirit  we  hope  to  be  able  to  merit  the  approbation 
of  considerate  persons,  and  accomplish  a  great  and 
good  work  among  men.  If  this  is  not  the  better 
course  to  pursue,  we  shall  be  glad  to  know  a  still 
better  way.  And  those  who  seek  to  turn  our  gen- 
erosity into  "inconsistency"  would  do  well  to  ob- 
serve and  study  a  little  before  they  are  so  bold  and 
loud  in  their  denunciations.  But  narrowness  al- 
ways becomes  lost  in  a  wide  field  of  thought;  and 
so  we  pity  rather  than  condemn. 


III.    Privileges  of  the  Laity  among  us. 

Some  of  the  more  prominent  are  these:     1.  To 
manage,  in  connection  with  the  pastor,  all  the  local 
9 


130  CHRISTIAN  CO-OPERATION 

business  of  the  church.  (I.  Cor.  xvi.  3,  4.)  2.  To 
elect  church  officers,  such  as  committees,  leaders, 
stewards,  etc.  3.  To  divide  a  church  into  classes, 
or  to  form  new  classes.  4.  To  receive  members, 
the  pastor  acting  in  behalf  of  the  church  as  an 
officer  in  the  society.  The  power  of  exercising  dis- 
cipline, suspending  persons,  dropping  names  from 
the  record,  and  of  expelling  members  from  the 
church,  belongs  to  the  church,  the  pastor  acting  as 
counsellor  and  executive.  (I.  Cor.  v.  4-13;  II. 
Cor.  ii.  6-8;  Gal.  vi.  1.)  5.  The  laity  recommend 
to  the  quarterly  conference  persons  whom  they  sup- 
pose fit  to  receive  license  to  exhort  or  preach.  The 
recommendation  in  each  case  must  be  in  writing, 
and  should  be  presented  to  every  member  in  the 
church  for  his  signature.  It  should  also  be  signed 
by  the  leader,  or  preacher  in  charge,  or  by  both  if 
they  think  it  proper  to  do  so.  If  two  thirds  of  the 
members  sign  the  paper  he  should  be  regarded  as 
recommended  to  the  quarterly  conference,  and  not 
otherwise.  6.  The  members,  through  their  del- 
egates in  quarterly  conference,  recommend  suitable 
persons  to  the  annual  conference,  that  they  may 
continue  their  studies,  be  examined  each  year  as  to 
the  progress  they  are  making,  receive  ordination, 
enter  fully  upon  the  work  of  the  ministry,  and  be 
watched  over,  stimulated,  and  assisted  in  their  la- 
bors, by  the  mutual  counsel  and  association  of  their 
brethren.  7.  The  members  have  the  power  to  elect 
their  own  delegates  to  represent  them  in  the  Gen- 
eral Conference,  and  to  them  are  the  delegates  re- 
sponsible for  the  acts  they  perform  in  that  body. 
8.  The  right  of  appeal  is  inviolate.  A  member  may 
appeal  from  the  action  of  the  church  or  committee. 
An  itinerant  may  appeal  from  the  action  of  the 
stationing  committee.  Any  member  of  the  body 
respectively  may  appeal  from  the  decision  of  a  pre- 


IN  ACTUAL  LIFE.  131 

siding  elder  in  quarterly  conference,  a  bishop  in 
the  annual  conference,  or  the  president  in  the  Gen- 
eral Conference.  9.  The  amount  any  church  may 
pay  its  pastor,  and  the  manner  of  raising  it,  are  ques- 
tions left  to  the  parties  concerned.  Much  or  little 
may  be  paid.  It  may  be  raised  by  assessment,  by 
subscription,  by  donation,  by  public  collection,  or 
otherwise ;  only  so  that  the  church  does  not  resort 
to  an}'  unlawful  means  or  wicked  methods.  10. 
Missionary  money  paid  goes  as  the  donor  indi- 
cates. His  contributions  may  be  appropriated  to 
the  home,  frontier,  or  foreign  work.  This  is  a  wise 
arrangement,  calculated  to  interest  pers©ns  in  the 
work;  for  who  wishes  to  pay  his  money  without 
knowing  whether  or  not  it  will  do  the  most  good 
where  it  is  sent.  11.  A  statement  of  the  organic 
principles  of  co-operation  among  our  churches  was 
made,  as  the  Constitution  in  the  preamble  says,  by 
"  We,  the  members."  And  this  constitution  of  co- 
operative labor  can  not  be  altered  in  any  respect 
"  unless  by  request  of  two  thirds  of  the  whole  so- 
ciety." This  means  two  thirds  of  the  whole  society, 
counting  one  by  one,  and  does  not  need  the  inter- 
polation, "of  those  voting,"  to  make  out  its  true 
meaning.  This  I  believe,  first,  because  it  says  so. 
It  is  presumable  that  if  the  fathers  of  1837-41  had 
meant  anything  else  than  "two-thirds  of  the  whole 
society"  they  would  have  said  so.  And  since  they 
did  not  say  anything  else  they  must  have  said 
what  they  meant,  and  meant  what  they  said.  Sec- 
ond: I  was  born  in  1836,  one  year  before  this  ordi- 
nance was  passed;  and  when  I  came  to  be  a  boy  old 
enough  to  hear  and  understand,  this  thing  was 
fresh  in  the  minds  of  our  people,  and  was  talked 
over  in  my  hearing;  and  the  impression  left  upon 
my  mind  was  that  it  meant  "two  thirds  of  the 
whole  society,"  and  not  two  thirds  of  those  who 


132  CHRISTIAN  CO-OPERATION 

might  vote  at  any  given  election.  Third:  in  all  my 
reading  and  intercourse  with  our  people,  I  never 
came  across  or  heard  anj^thing  calculated  to  change 
my  youthful  impression  until  the  General  Confer- 
ence of  1873,  when,  for  a  purpose,  an  effort  was 
made  to  put  upon  it  a  different  interpretation. 
Fourth :  a  few  men  are  still  living  who  were  in  the 
General  Conference  of  1837-41,  and,  so  far  as  I 
have  been  able  to  know  their  minds,  they  say  that 
it  was  then  understood  to  mean  "  two-thirds  of  the 
whole  society,"  and  not  any  other  tw^o-thirds.  Civil 
cases  based  on  mere  majorities  and  force  have  no 
relevancy  in  the  discussion  of  this  question.  The 
question  is  not  what  we  wish  it  to  mean,  but  what 
the  language  does  mean. 

This  "request"  for  a  change  maybe  expressed  in 
two  ways :  Either  by  written  petitions  signed  by  the 
parties  praying  for  the  change,  or  by  a  vote — those 
wishing  the  change  voting,  those  opposed  not  yot\ng. 

This  is  a  wise  regulation,  and  is  not  intended,  as 
some  suppose,  to  shut  out  all  change,  but  to  make 
any  change  exceedingly  difficult,  giving  ample  time 
for  consideration  before  it  is  effected.  In  a  measure, 
it  preserves  us  from  the  evil  influences  of  popular  ex- 
citement, and  will  not  allow  undue  haste  in  bringing 
about  moditications.  Then,  this  article  also  makes 
it  a  necessity  with  those  who  would  eltect  a  change 
to  interest  the  whole  society  in  the  movement, 
which,  in  itself,  is  much  to  be  desired,  for  the  more 
interest  we  have  among  all  the  people  on  our  affairs 
the  better  will  it  be  tor  us  and  the  world. 

12.  No  member  can  be  expelled  from  any  of  our 
churches  without  a  fair  and  impartial  trial  by  a 
jury  consisting  of  the  church  where  he  may  belong, 
or  a  select  committee  chosen  by  the  parties  con- 
cerned. And  after  condemnation  there  is  room  for 
appeal,  or  repentance  and  reformation. 


IN  ACTUAL  LIFE.  133 

13,  Our  churches  are  at  liberty  to  organize  and 
sustain  schools  of  all  grades,  on  such  plan  or  plans 
as  those  who  found  them  may  determine.  Usually, 
several  conferences  unite  in  sustaining  a  high- 
school,  academy,  seminary,  college,  or  prospective 
university. 

14.  Christian  people  have  the  inherent  right 
to  choose  their  own  pastors.  The  old  Otterhein 
church  was  based  upon  this  idea.  The  right  of 
electing  its  own  pastor  from  time  to  time  is  ac- 
knowledged and  stated  in  the  old  church-book,  as 
any  one  who  wishes  to  look  may  see.  And  this 
right  is  acknowledged  in  all  our  churches  by  the 
election  of  class-leaders  ;  for  a  class-leader  isci  sub- 
pastor,  and  performs  all  the  lower  functions  of  the 
ministerial  office.  It  is  also  acknowledged  by  the 
General  Conference  in  this :  "  It  is  the  advice  of 
the  General  Conference  that  all  districts,  stations, 
circuits,  and  missions  cheerfully  receive  the  preach- 
ers appointed  by  the  stationing  committee  of  the 
respective  annual  conferences,"  That  august  body 
of  men  knew  they  had  no  right  to  compel  fields  of 
labor  to  accept  of  a  preacher  appointed  by  an  out^ 
side  party,  and  hence  they  very  consistently  only 
advise. 

But  when  and  where  our  churches  are  weak  and 
scattered,  they  wisely  transfer  this  right  to  the  an- 
nual conference.  And  though  they  are  not  always 
served  in  the  way  they  might  wish,  yet  they  do 
much  better  than  they  would  under  any  other  plan ; 
and  they  are  always  sure  of  being  supplied  with 
the  best  ministerial  labor  that  can  be  afforded. 
It  is  better  by  far  for  our  churches  to  submit 
to  some  inconvenience  than  to  have  confusion,  di- 
vision, and  weakness,  which  will  almost  inevitably 
come  to  societies  which,  in  an  isolated  condition, 
are  not  able  to  stand  alone.     There  is  a  beauty  and 


134  CHRISTIAN  CO-OPERATION 

strength  about  this  circuit  and  appointment  ar- 
rangement that  I  have  always  admired.  It  forms 
part  of  a  system  of  co-operative  labor  among  Chris- 
tian churches  which  we  can  not  afford  to  do  with- 
out. 

But  where  our  churches  have  attained  to  their 
majority,  like  the  boy  who  is  past  twenty-one,  with 
ample  capital  in  his  pocket,  they  are  disposed  to 
call  in  this  right  from  the  annual  conference,  or 
have  it  used  at  their  discretion. 

Our  strongest,  oldest,  and  best  established  churches 
are  disposed  to  rap  Rev.  Episcopal  Notions  over  the 
knuckles  right  here.  I  can  not  but  look  on  and 
smile  approvingly ;  yet  I  would  not,  by  any  means, 
say  or  do  anything  to  cause  "a  breach  of  the  peace." 

15.  Every  member  has  a  right  to  his  own  pri- 
vate and  personal  opinions.  For  these  he  is  re- 
sponsible to  no  man.  Yet  it  is  in  the  province  of  the 
brethren  to  correct  error,  and  deal  with  a  man's 
outer  life.  The  day  is  gone,  and  may  it  ever  be 
gone,  when  a  man  can  be  put  to  the  rack  for  hold- 
ing opinions  different  from  those  who  are  in  power. 

16.  The  conscience  of  no  man  among  us  is  em- 
bargoed by  the  Discipline.  The  conscience  is  a 
sacred  thin^,  and  its  sanctity  must  not  be  invaded. 
Freedom,  which  is  the  genius  of  the  American 
Constitution,  is  dear  to  our  hearts.  And  the  Dis- 
cipline is  not  less  liberal  than  the  national  republic 
on  the  question  of  conscience.  Any  other  view  is 
wide  of  the  truth,  and  wild  as  the  man  of  the 
forest. 

17.  "We  believe  in  freedom  of  speech.  A  man 
may  speak  and  write  what  he  pleases  or  chooses,  if  it 
be  true.  He  alone  is  responsible.  He  must  not  palm 
oft"  upon  the  public  his  owr.  views  and  opinions  as  if 
they  were  those  of  our  people.  This  would  be 
bearing    false  witness;    and   it  is  not    allowable. 


IN  ACTUAL  LIFE.  13"5 

Therefore  we  have  the  rule  ou  "  Doctrinal  Publica- 
tions." And  this  rule  is  no  dictator  of  the  press. 
It  is  simply  a  precaution  to  protect  ourselves  from 
imposition  or  misrepresentation. 


III.    Prerogativbs  op  General  Conference. 

It  has  been  and  still  is  the  boast  that  the  gov- 
ernment of  "The  United  Brethren  in  Christ"  is 
republican ;  that  the  balance  of  power  is  in  the 
hands  of  the  membership.  This  was  taught  me 
when  a  boy,  was  heard  and  believed  by  me  when 
I  was  older,  and  has  become  a  settled  principle  in 
my  convictions.  Having  learned  to  express  it  in  a 
variety  of  ways,  and  weave  it  into  many  an  argu- 
ment, I  often  use  it  to  test  the  soundness  of  a 
course  of  reasoning,  or  the  propriety  of  an  action. 

We  have  all  been  taught  not  to  be  afraid  to  ap- 
ply the  test  of  truth,  or  of  principle,  to  the  things 
and  theories  of  life.  Conscience,  manhood,  God, 
and  the  church  of  Christ  all  speak  and  say,  We 
should  have  heart  enough  to  cry  out  in  clear  tones, 
giving  a  "  certain  sound,"  when  things  do  not  fit 
the  true  measure.  We  should  use  judgment  and 
discretion  in  all  we  do ;  but  he  who  is  silent  when 
he  should  speak  is  guilty  before  God.  It  is  not 
desirable  or  pleasant  to  be  captious  or  habitually 
fault-finding ;  yet  when  one  sees  an  evil  tendency, 
however  small  it  may  be,  he  should  speak  out  with 
decision,  that  he  may  clear  himself  of  all  blame. 
Let  us  take  that  hand-book,  sometimes  called  the 
discipline,  and  which  is  often  used  in  administer- 
ing church  law.  On  the  title-page  of  this  little 
volume  we  read,  "Origin,  Doctrine,  Constitution, 
and  Discipline  of  The  United  Brethren  in  Christ." 


136  CHRISTIAN  CO-OPERATION 

Now  there  is  no  man  of  common  sense,  to  say 
nothing  of  literary  abilit}^,  who  will  say  that  these 
words  all  have  one  and  the  same  meaning.  Cer- 
tainly no  one  will  pretend  that  they  are  synonyms. 

Our  origin  is  a  matter  of  fact.  It  can  not,  it 
dare  not  be  changed.  It  is  as  it  is,  and  it  can  not 
be  otherwise.  But  suppose  the  General  Confer- 
ence should  come  together  and  assert  that  the  first 
church  had  its  origin  in  the  Irish  rebellion  under 
Hugh  O'Neill,  Earl  of  Tyrone,  about  the  year 
1599,  and  also  say  and  do  other  things  equally  as  ab- 
surd and  contradictor}^? 

Who  denies  the  ability  of  the  General  Confer- 
ence to  say  and  do  just  such  things,  if  it  were 
so  disposed.  But  who  is  there  that  would  reason 
thus :  "  The  General  Conference  is  composed  of 
representatives  chosen  by  the  people  in  the  church, 
and  hence  the  members  who  elected  them  are 
bound,  for  the  time  being,  to  abide  by  what  these 
representatives  do,  say,  or  enact."  The  absurdity  is 
palpable.  Every  man  among  us  would  at  once 
discard  such  action  on  the  part  of  the  General 
Conference.  We  would  cry  out  with  one  voice : 
"These  our  representatives  have  ???.2srepresented 
us;  they  have  belied  us;  they  have  contradicted 
history;  they  have  changed  that  which  they  had  no 
authority  to  change." 

It  is  not  the  prerogative  of  the  General  Confer- 
ence to  change  the  facts  connected  with  our  origin. 
These  facts  are  as  they  are,  and  can  not  now 
be  otherwise.  In  this  field,  if  the  General  Confer- 
ence act  at  all,  it  must  act  within  the  boundary. 
It  can  not  unmake  history.  It  dare  not  change  a 
true  fact,  point,  or  date.  The  facts  exist;  the  pe- 
riods are  set;  the  head-boards  point  eternally  in  the 
same  direction.  If  it  do  not  keep  to  these  his- 
toric truths  its  conduct  is  reprehensible,  and  is  not 


IN  ACTUAL  I^IFE.  137 

binding.  Or  would  any  one  argue  thus :  "  We  did 
what  we  thouo:ht  to  be  for  the  best.  We  were 
your  representatives,  and  to  us  as  such  you  are 
bound  for  the  time  being  to  submit."  The  thing 
done  may  be  a  bold,  bald  lie;  yet  we  are  bound  to 
submit  and  believe  a  lie,  and  be  not  damned,  I  sup- 
pose !     Pretty  philosophy ! 

What  is  false  in  fact,  false  in  principle,  false  in 
theory,  men  have  a  right  to  reject.  Will  any  one 
insist  that  we  may  not  believe  a  lie  in  history,  but 
may  sometimes  believe  a  lie  in  principle  ?  that  we 
ought  not  to  be  guided  by  false  history,  but  ought 
sometimes  to  be  guided  by  false  principle?  that 
what  in  this  respect  may  be  aflEirmed  of  facts  in 
history  may  not  be  affirmed  of  facts  in  theory?  or 
that  men  are  culpable  and  not  to  be  followed  when 
they  violate  facts  ic  history,  but  to  be  believed  and 
followed  when  they  violate  established  principles  ? 

The  next  item  to  be  examined  is  "  doctrine." 
This  is  found  in  what  is  called  the  "  Confession  of 
Faith."  Can  this  be  changed  by  the  General  Con- 
ference ?  We  answer,  it  can  not.  Why  ?  Because 
Article  II.  Section  4  of  the  Constitution,  in  speak- 
ing of  the  powers  of  the  General  Conference,  says, 
"  IsTo  rule  or  ordinance  shall  at  any  time  be  passed 
to  change  or  do  away  the  confession  of  faith  as  it 
now  stands."  What  is  the  object  of  this  constitu- 
tion? Among  other  things  the  preamble  says,  "Also 
to  define  the  powers  and  the  business  of  quarterly, 
annual,  and  general  conferences,  as  recognized 
by  this  church."  The  Constitution  shows  what 
these  bodies  may  and  what  they  may  not  do.  In 
Article  I.  Section  1  we  read,  "All  ecclesiastical 
power  herein  granted  to  make  or  repeal  any  rule 
of  Disciplijie  is  vested  in  a  General  Conference." 
That  is,  all  power  pertaining  to  our  churches, 
granted  in  this  Constitution,  to  make  or  unmake, 


138  CHRISTIAN  CO-OPERATION 

uot  any  origin,  not  any  confession  of  faith,  not  any 
constitution,  but  "to  make  or  repeal  any  rule  of 
"•'(lisciplme."  Let  the  reader  note  the  phrase  "rule 
of  discipline."  The  words  are  here  guarded  so  that 
they  can  not  be  made  to  apply  to  "doctrine,"  or 
"confession  of  faith."  Then  further  on,  so  that  no 
possible  mistake  can  be  made,  it  says  the  quarterly, 
annual,  and  general  conferences,  all  of  them  col- 
lectively, or  separately,  can  not  change  the  doctrine 
of  our  churches.  These  bodies  can  not  change  the 
confession  of  faith;  they  can  not  add  to  it,  they 
can  not  take  from  it,  by  any  rule  they  may  make, 
by  any  ordinance  they  may  pass.  The  General 
Conference,  then,  can  not  change  the  doctrine,  the 
faith,  the  belief  it  represents.  What  is  in  the  Bible 
and  not  found  in  the  confession,  the  same  instru- 
ment enjoins  upon  all  to  believe.  It  accepts  of  the 
Bible,  Old  and  New  Testaments,  as  the  word  of  God ; 
and  hence  it  contains  all  that  the  true  Christian 
wishes.  But  opinions  drawn  from  the  word  of  God, 
and  not  found  in  this  confession  of  faith,  can  not 
be  forced  upon  our  people  by  any  council,  diet,  as- 
sembly, conference,  or  convention.  Thank  God,  the 
day  is  gone  by  for  my  faith  to  be  put  in  the  hands 
of  popes,  bishops,  priests,  ecclesiastical  bodies,  and 
spiritual  tyrants,  to  be  changed  by  them  at  their 
will.  My  faith  is  my  own,  and  I  shall  have  it  with 
my  God.  I  hold  the  blessed  Bible  and  "the  Con- 
fession of  Faith"  to  my  heart,  and  say  signihcantly 
to  the  General  Conference,  Here  is  my  belief;  here 
is  God's  doctrine ;  here  is  my  confession  of  faith. 
Sirs,  touch  it  not;  lay  uot  a  finger  upon  a  line, — a 
word  of  it.  It  is  a  sacred  thing.  Every  rule,  every 
ordinance  ever  passed  by  any  General  Conference, 
outside  the  "  Confession  of  Faith,"  stating,  de- 
fining, or  establishing  the  faith  of  our  churches,  is 
nothing  more  than  mere  opinion.    It  is  the  faith  of 


IN  ACTUAL   LIFE.  139 

those  who  vote  for  it  in  the  conference,  and  also 
the  faith  ot  those  elsewhere  who  may  believe  the 
same  way — "  only  this,  and  nothing  more." 

I  come  next  to  speak  of  the  Constitution.  Here 
we  have  clear  evidence  that  the  balance  of  power 
is  in  the  hands  of  the  members.  The  General  Con- 
ference can  not  of  itself  change  the  Constitution. 
Article  4  says  :  "  There  shall  be  no  alteration  of  the 
foregoing  Constitution,  unless  by  a  request  of  two 
thirds  of  the  whole  society." 

In  Spayth's  History,  on  page  185,  under  the  word 
Constitution,  we  read :  "  The  General  Conference, 
held  1837,  formed  a  Constitution,  which  in  itself 
contains  no  new  elementary  principle  but  what  the 
Discipline  heretofore  recognized  and  embraced,  but 
is  a  concentration  of  the  fundamental  rules  found 
in  the  Discipline,  under  appropriate  sections.  The 
Constitution  as  it  is  brings  them  together  under 
one  general  head,  in  a  clear  and  comprehensive 
manner,  first  defining  certain  specific  duties,  and  sec- 
ondly,—and  wisely, — setting  limits  to  legislation  and 
judicial  powers.  The  General  Conference  of  1837, 
for  prudential  reasons,  caused  it  to  be  published, 
with  a  proviso  that  it  should  be  laid  over  to  the 
sitting  of  General  Conference  in  1841,  affording  the 
church  an  opportunity  to  instruct  the  delegates 
which  might  be  elected  to  that  conference  to  adopt, 
amend,  or  reject  the  same.  The  conference  of  1841, 
to  which  it  had  been  referred,  took  it  up  as  unfin- 
ished business;  and,  with  two  or  three  slight  amend- 
ments, it  was  finally  adopted  and  inserted  in  its  ap- 
propriate place  in  the  Discipline." 

If  this  does  not  teach  that  the  balance  of  power 
is  in  the  hands  of  the  members  in  general,  pray 
what  does  it  teach?  The  members  of  the  General 
Conference  then  felt  that  in  all  important  and 
fundamental  matters  they  must  consult  the  will  of 


140  CHRISTIAN   CO-OPERATION 

their  people.  Is  it  less  so  now?  The  General 
Conference  then  felt  that  it  could  not  form  one  ar- 
ticle of  the  Constitution  without  the  will,  instruc- 
tions, and  consent  of  the  membership.  Dare  it  feel 
otherwise  now? 

The  Constitution  itself  puts  this  question  past  all 
dispute.  "Whoso  readeth  let  him  understand." 
How  silly  to  deny  so  plain  a  case  !  Does  any  man 
suppose  that  this  people  are  such  huge  dupes  as  to 
permit  the  General  Conference  to  establish,  without 
their  will  or  consent,  new  and  fundamental  tenets 
and  principles  in  doctrine  and  church  government 
which  properly  belong  to  the  "  Confession  of  Faith" 
and  the  "  Constitution,"  place  them  elsewhere  in 
the  book  of  discipline,  and  then  say  that  our  people 
are  bound  to  submit,  because  these  ordinances  have 
been  passed  by  their  representatives  in  General 
Conference?  If  this  be  so,  what  is  our  Confession 
of  Faith  worth?  What  does  the  Constitution 
amount  to  ?  Where  is  our  security  ?  Where  is  the 
assurance  that  our  faith,  our  form  of  church  gov- 
ernment, will  not  be  torn  away  from  us? — that  our 
whole  superstructure  will  not  be  undermined  ? — 
that  the  legacy  of  our  forefathers  will  not  be  squan- 
dered?— that  the  glorious  monument  we  have  been 
for  years  toiling,  and  sweating,  and  sacrificing  to 
build,  will  not  be  overturned? 

The  General  Conference  is  not  greater  than  the 
people;  for  that  which  makes  is  always  greater  than 
that  which  is  made.  The  membership  make  the 
General  Conference.  To  the  membership  is  the 
General  Conference  amenable. 

On  this  point  John  Lawrence,  in  his  history,  Vol. 
II.  p.  323,  says:  "The  conference  (of  1837),  how- 
ever, did  not  regard  its  action  as  final,  or  as  at  all 
binding  on  the  church.  The  delegates  had  not 
been  instructed  to  make  a  constitution;   and  rec- 


IN    ACTUAL    LIFE.  141 

ognizing  themselves  as  only  the  representatives  and 
servants  of  the  church,  they  caused  the  instrument 
to  be  printed,  accompanied  by  a  circular  cabling  the 
attention  of  the  church  to  the  same,  and  asking 
that  the  delegates  to  the  General  Conference  of 
1841  be  instructed  to  adopt,  amend,  or  reject  the 
same."  Are  not  representatives  responsible  to  their 
constituents?  Are  not  servants  accountable  to  their 
masters  ? 

What  was  the  judgment  of  the  General  Confer- 
ence in  1829  ?  In  a  letter  to  the  Methodist  Protest- 
ants (Lawrence's  Church  History,  Vol.  II.  p.  195), 
the  conference  says:  "  Dear  brethren,  if  you  have 
made  yourselves  acquainted  with  our  Discipline 
and  form  of  church  government,  you  will  readily 
perceive  that  this  body  has  no  legal  power  to  act 
on  the  proposition  of  your  messenger.  The  mem- 
bers of  this  body  are  elected  by  the  members  of 
our  society;  *  *  and  our  constituents  are  as  yet 
uninformed  of  the  request  made  by  your  messen- 
ger to  us,  and  of  course  we  are  not  able  now  to 
ascertain  their  opinions  and  views  upon  the  subject. 
In  a  case  of  such  importance  we  do  not  consider  it 
prudent  to  act  without  special  instruction  from  our 
constituents  upon  the  subject.  We  have  therefore 
to  decline  your  friendly  invitation  to  send  delegates 
to  your  conference  at  the  present  time,  and  under 
the  present  circumstances."  This  teaches  the  sub- 
ordination of  the  General  Conference  to  the  will  of 
the  people.  If  not,  what  does  it  teach?  Here  was 
an  important  measure.  The  General  Conference 
felt  and  said  it  could  not  act  without  knowing  the 
wishes  of  the  members.  Who  is  so  blind  that  he 
can  not  see?  This  is  not  all.  The  General  Con- 
ference did  not  make  the  Constitution.  Its  mem- 
bers drafted  it.  They  talked  upon  it.  They  voted 
upon  it.     They  held  it  up  to  view.    Only  this.   For 


142  CHRISTIAN    CO-OPERATION 

the  Constitution  itself, in  the  preamble,  sa3^s  :  "  We, 
the  MEMBERS  *  *  of  The  United  Breth- 
ren in  Christ,  etc.,  do  ordain  the  following  articles 
of  Constitution."  This  says  the  members  ordained 
it.  The  General  Conference  can  not  unmake  or 
change  that  which  it  did  make,  especially  when 
that  same  instrument  says  it  shall  not. 

1.  It  may  pass  new  rules,  and  submit  them  to  us 
for  adoption  or  rejection.  2.  It  may  express 
opinions  which  are  of  no  binding  force  only  as 
they  carry  conviction.  3.  It  may  pass  rules  for 
carrying  out  and  propagating  the  present  Confes- 
sion of  Faith,  but  it  can  not  add  a  new  article. 
4.  It  may  pass  laws  for  carrying  out  the  letter  of 
the  present  Constitution.  Beyond  this  its  actions 
are,  to  us,  nothing  more  than  the  actions  of  any 
other  convention. 


IV.     The  Missionary  Element. 

The  Jews  were,  in  their  day,  the  religious  eye  of 
the  world.  They  were  the  chosen  people  of  God  ; 
they  had  the  divine  laAv;  unto  them  did  the  Lord 
manifest  himself  in  an  especial  manner;  and  to 
them  were  the  nations  obliged  to  go  for  reliable 
religious  knowledge.  They  were  to  be  an  isolated 
and  missionary  people — two  contradictory  ideas. 
Hence  they  were  commanded  not  to  intermarry 
Vv^ith  the  nations  round  about,  but  were  required 
to  buy  their  bondmen  and  bondmaids  of  the  very 
same  people.  This  was  to  be  a  statute  forever 
throughout  all  their  generations.  Thus  they  had 
all  the  time  an  ingress  of  a  foreign  population, 
which,  being  in  a  subordinate  relation,  served  as 
laborers,  and  were  mostly  easily  led  to  adopt  the 


IN   ACTUAL   LIFE.  143 

Jewish  faith,  and  become  absorbed  by  the  Jewish 
nation.  A  master  might  marry  his  converted 
heathen  servant  on  condition  that  he  gave  her  her 
hberty.  Thus  the  addition  and  absorption  went  on 
all  the  time ;  and  that  passage  so  much  prostituted 
by  slave-holders  to  justify  their  iniquitious  system 
was  the  missionary  plank  of  the  Mosaic  Law.  The 
Christian  church  is  essentially  a  missionary  organ- 
ization. Its  object  is  to  send  out  and  reach  out 
after  the  wandering  sons  of  men,  and  bring  them 
back  to  the  fold  of  Christ.  The  whole  plan  of  sal- 
vation is  permeated  with  this  idea.  It  is  designed 
to  save  a  ruined  world. 

Christ  c»me  as  a  missionary ;  for  this  he  left  the 
courts  of  day.  Self-sacrifice  and  missionary  zeal 
filled  the  spirits  and  lives  of  the  apostles.  The 
same  thought  breathes  in  the  commission  of  Christ 
to  his  disciples:  "Go  ye  into  all  the  world  and 
preach  the  gospel  to  every  creature."  Paul,  the 
apostle  to  the  gentiles,  is  a  noble  example  of 
earnest,  persevering,  and  successful  missionary  la- 
bor. The  early  and  rapid  spread  of  the  gospel  is 
proof  of  the  ardor  with  which  the  first  Christians 
labored  to  advance  the  Redeemer's  kingdom. 

"  We  also  believe  that  what  is  contained  in  the 
Holy  Scriptures,  to-wit :  The  fall  in  Adam,  and 
redemption  through  Jesus  Christ,  shall  be  preached 
throughout  the  world."  This  is  the  missionary 
clause  in  the  Confession  of  Faith.  Otterbein,  with 
Luther,  Wesley,  and  many  others,  were  mission- 
aries. Otterbein's  mother  said,  "  William  must  be 
a  missionary."  This  zeal  for  the  salvation  of  souls 
led  him  to  leave  his  native  land,  all  his  early  asso- 
ciations, his  home,  father,  mother,  brothers,  and 
sisters.  It  supported  him  on  his  tedious  sea-voy- 
age, and  also  in  a  strange  land  among  a  strange 
people. 


144  CHRISTIAN    CO-OPERATION 

Our  early  ministers  were,  in  some  sense,  all  mis- 
sionaries. So  are  all  true  ministers  of  the  gospel. 
Like  Paul,  they  supported  themselves  in  whole  or 
in  part  by  the  labor  of  their  hands.  The  itinerant 
plan  is  a  system  of  evangelization.  Though  it  has 
passed  through  some  changes,  it  has  never  yet  lost 
its  missionary  characteristics.  But  when  it  lost  its 
original  missionary  phase  and  became  more  pas- 
toral in  its  uses,  the  lire  developed  itself  anew  in 
the  formation  of  conference  missionary  associations. 
These,  in  1853,  concentrated  in  the  "  Home,  Fron- 
tier, and  Foreign  Missionary  Society,"  under  the 
control  of  the  General  Conference,  in  connection 
with  which  conference  and  society  the  bishops  are 
made  general  missionary  agents,  to  help  push  the 
work  as  vigorously  as  possible.  The  cause  of  mis- 
sions is  a  most  noble  work,  and  lies  near  to  every 
true  believer's  heart. 

By  reference  to  the  Discipline  one  may  see  our 
general  plan  of  operating  in  this  work.  It  is  an 
interest  in  which  all  our  ministers  and  people  are 
expected  to  heartily  engage.  Those  who  do  not 
take  hold  of  this  work  of  God  show  a  pitiable  state 
of  mind  and  heart. 

The  agencies  which  we  employ  are,  the  family, 
in  which  we  aim  to  train  the  children  for  the  Lord; 
the  Sabbath-school,  where  we  aim  to  lead  forward 
all  who  may  attend  in  the  path  of  knowledge  and 
virtue;  the  church,  where  persons  are  brought  into 
closer  relations  to  God;  local  preachers,  who  work 
as  opportunity  offers;  circuits  and  circuit  preach- 
ers, which  arrangement  is  a  convenient  method  of 
grouping  together  a  number  of  weak  societies,  that 
they  may  be  supplied  with  stated  preaching  and 
pastoral  labor;  circuits,  which  not  only  enlarge 
their  own  borders  and  usually  support  one  or  more 
preachers,  but  also  contribute  sums  of  money  for 


IN  ACTUAL  LIFE.  145 

the  general  fund ;  the  annual  conference,  which  is 
the  co-operation  of  a  number  of  fields  for  the  better 
regulation  of  the  work;  and,  finally,  the  General 
Conference,  which  controls  the  Missionary  Society. 


CHAPTER  V. 

THE  GOVERNMENT  OF  THE  CHURCH. 


I.     Opinions, 

There  are  usually  recognized  among  Christians 
three  forms  of  church  government.  These  are : 
Congregational,  in  which  the  supreme  power  is  in 
the  hands  of  the  local  church;  Presbyterian,  in 
which  the  power  is  vested  in  presbyters,  or  elders, 
ruling  and  teaching ;  Episcopal,  in  which  the  pow- 
er to  make,  judge  of,  and.  administer  laws  is  ex- 
clusively in  the  hands  of  the  clergy.  The  advocates 
of  each  theory,  respectively,  insist  that  the  Bible 
warrants  their  conclusion.  And  the  arbitration  of 
the  Bible  ought  to  be  an  end  of  all  strife. 

What  form  of  government  do  the  United  Breth- 
ren in  Christ  adopt?  This  is  a  peculiar  question, 
and  one  into  which,  as  in  some  cases,  I  can  not 
strike  at  once.  The  reader  must  be  willing  with 
me  to  disport  himself  a  little,  and  in  a  roundabout 
way  come  to  the  desired  point.  Our  government  is 
pretty  fairly  settled,  but  not  past  all  change ;  yet  I 
find  a  diiference  of  opinion  as  to  the  form  we  really 
have.     Some  hold  that  we  have  a  modified  form  of 

10 


146  CHRISTIAN  CO-OPERATION 

Congregationalism.  Dr.  Joseph  Belclier,  in  "  Re- 
ligious Denominations,"  says :  "  It  will  be  seen 
that  their  government  is  a  moderate  or  congrega- 
tional episcopacy,  or  a  system  which  combines  two 
dilterent  kinds  of  government — the  Episcopal  and 
the  Congregational."  Another  one  says  it  is  a  mild 
form  of  episcopacy,  having  nearly  all  the  wheels  of 
that  system.  Others  have  no  opinion  at  all  about 
the  matter,  not  knowing  or  caring  what  form  of 
government  we  possess. 

OUTER   CIRCUMSTANCES. 

Men  are  almost  imperceptibly  and  invariably  in- 
fluenced by  their  surroundings.  Hence,  by  some, 
man  is  called  a  creature  of  circumstances.  Grow- 
ing up  as  we  have  amid  the  contending  elements  of 
a  new  world,  it  is  not  strange  that  there  should  be 
found  upon  us  the  impress  of  existing  theories. 
The  Quakers  and  Mennonites  have  taught  us  the 
principle  of  peace.  The  Presbyterians  have  ad- 
vised us  to  put  men  of  age  and  experience  into  of- 
fice. The  Congregationalists  have  inspired  us  with 
the  idea  of  independence. 

The  Methodists  have  supplied  us  with  many 
names.  "Leader,"  "class,"  "steward,"  "station," 
"  circuit,"  "  preacher  -  in  -  charge,"  "  love-feast," 
"class-meeting,"  "superannuated  or  worn-out 
preacher,"  "quarterly,"  "annual,"  and  "general 
conference,"  all  seem  to  be  from  the  Methodist  vo- 
cabulary. They  have  succeeded  in  making  a  bold 
outer  impress  upon  us.  Hence,  many  have  come 
to  the  conclusion  that  we  owe  our  origin  to  the 
same  source.  Mr.  Olney,  in  his  atlas  for  1856, 
makes  the  easy  blunder  of  calling  us  "  German 
Methodists  (U.  Brethren)."  Dr.  Belcher,  though 
giving  us  a  very  commendatory  notice,  makes  the 


IN  ACTUAL  LIFE.  147 

same  mistake.  Some  writer  in  the  Plavenological 
Journal,  of  December,  1873,  says  that  we  received 
our  doctrine  of  experimental  religion  from  the 
Methodists.  This  the  facts  in  history  will  not  sus- 
tain. Otterbein  says  his  own  wants  and  earnest 
study  of  the  Scriptures,  with  the  influence  of  God's 
Spirit,  led  him  into  the  light.  It  is  a  pleasant 
thought  to  know  that  we  and  the  Methodist  breth- 
ren interpret  the  Scriptures  alike  on  this  point;  but 
then  "honor  to  whom  honor  is  due."  The  likeness 
between  us  and  the  Methodists  is  more  specious 
than  real — more  in  name  than  in  fact — more  in 
doctrine  than  in  government.  The  dift'erence  be- 
tween us  is  lessening,  and  is  not  nearly  so  great 
now  as  it  was  a  few  years  ago. 

THE    DELAY. 

The  Baltimore  church  was  organized  in  1774. 
The  first  conference  of  ministers  was  held  in  1789. 
The  present  name  was  taken  in  1800.  The  so-call- 
ed discipline  was  formed  in  1815.  "VVe  were  then 
just  forty-one  years,  almost  half  a  century,  without 
any  general  plan  of  co-operation  among  our 
churches. 

For  this  seeming  delay  in  organic  union  there 
were  several  reasons  :  1.  There  was  a  manuscript 
discipline  in  the  church  at  Baltimore.  This  served 
as  a  kind  of  guide  in  the  regulation  ot  affairs  in 
other  churches.  2.  "While  Otterbein  lived  he  min- 
gled largely  with  the  churches  outside  of  the  city, 
so  that  the  want  of  a  discipline  would  not  be  so 
much  felt  during  his  life-time.  3.  Many  of  those 
who  united  in  this  movement  had  been  rigidly 
trained  in  other  religious  societies,  and  hence  did 
not  need  many  directions.  4.  There  were  so 
many  diflerent  elements  brought  together,  that  it 


148  CHRISTIAN  CO-OPERATION 

was  very  difficult  at  once  to  etiforce  any  one  system 
of  rules  in  all  places.  5.  Many  of  those  who  came  to 
us  had  been  oppressed  with  creeds  and  discipUnes, 
and  being  now  free,  they  wished  to  remain  so. 
Hence  not  until  about  1811  did  the  formation  of 
regular  churches  begin.  They  existed  before  this 
in  a  kind  of  informal  way. 

THE    FORMATION. 

Such  looseness  could  not  give  permanency  or 
success.  The  fathers  felt  this.  So  taking  an  idea 
from  the  popular  elections  of  the  day,  they  deter- 
mined on  a  kind  of  congress,  which  they  called  a 
Gleneral  Conference,  whose  members  were  to  be 
elected  by  the  membership  from  among  the  minis- 
ters throughout  the  whole  society.  To  the  Miami 
Conference,  as  a  committee  of  arrangements,  was 
this  matter  referred,  and  they  divided  the  territory 
into  ten  (10)  districts,  and  authorized  each  one  to 
elect  two  delegates  to  the  convention. 

From  some  cause  but  fourteen  (14)  delegates  ap- 
peared at  the  time — five  from  Pennsylvania,  three 
from  Virginia,  two  from  Maryland,  and  four  from 
Ohio.  Their  names  appear  in  another  part  of  this 
work. 

To  these  men  were- referred  the  views  and  prac- 
tices, wants  and  demands,  written  and  verbal  dis- 
cipline, with  instructions  to  examine,  "alter,  ai]d 
amend  as  best  to  promote  the  cause  of  Christ  in  the 
earth."  During  a  sitting  of  four  days  these  Ger- 
mans accomplished  their  task.  Their  work  has 
stood  the  test  of  fifty-nine  years.  All  these  years 
have  not  shown  any  of  the  cardinal  principles 
which  they  stated  to  be  false.  We  have  no  cause 
to  blush  for  the  record  their  little  work  has  made. 
Its   pages   grow  brighter   as   time   flows   on.     Its 


IN  ACTUAL  LIFE.  149 

strength  lies  in  its  basis,  which  is  the  word  of  God. 
This  is  the  rule  by  which  to  try  everything. 

This  little  hand-book  or  manual  contains,  first, 
a  brief  statement  of  our  origin.  Second:  the  car- 
dinal points  of  doctrine  as  taught  in  the  Scriptures. 
Third :  a  systematic  statement  of  our  organic  mode 
of  co-operation.  Fourth:  the  discipline  proper,  or 
directions  for  the  management  of  various  interests, 
questions,  and  organizations  in  our  midst.  The 
whole  system  is  designed  to  be  mild,  equitable, 
helpful,  and  firm.  It  becomes  those  who  think 
otherwise  to  make  the  showing. 

We  have  had  in  successful  operation  for  fifty- 
nine  years  in  1874  what  the  Congregationalists 
have  but  recently  aimed  to  secure  in  their  "National 
Council," — systematic  co-operation  among  free  and 
independent  churches.  Those  who  are  accustomed 
to  laugh  at  the  Germans  for  their  slowness  must 
acknowledge  that  in  this  case  they  have  outdone 
the  Yankees  by  over  fifty  years.  And  there  is  no 
use  in  trying  to  deny  or  explain  it  away. 

THE    DISCRIMINATION. 


I  can  readily  understand  how  the  unfettered 
mind  of  this  free  age  in  scanning  past  abuses  which 
still  cast  their  ominous  shadows  over  the  present, 
like  the  threatening  cloud  over  the  sun,  should  im- 
bibe an  inveterate  hate  to  the  tyranny  of  popes  and 
monarchs,  and  how  it  should  despise  rigid  formal- 
ities and  cold  church  dogmas.  And  this  spirit  in 
itself  is  right.  Yet  there  is  danger  in  getting  away 
from  the  dull  tread  and  tightly-reigned  monotony 
attendant  upon  political,  mental,  and  religious  op- 
pression of  rushing  to  the  opposite  extreme  of  lib- 
ertinism of  thought,  sentiment,  and  action.     It  is 


150  CHRISTIAN   CO-OPERATION 

better  to  let  sober  reason  come  to  an  equilibrium, 
and  not  rush  on  like  the  unbridled  steed  in  his  mad 
career. 

True  philosophy  teaches  us  to  make  just  discrim- 
inations, and  not  to  confound  things  entirely  dif- 
ferent, and  then  condemn  all  in  the  same  breath. 
He  who  is  wise  will  divide,  discriminate,  and  con- 
quer. 

A  creed  is  a  summary  of  what  is  believed  ;  a  dis- 
cipline is  a  summary  of  what  is  to  be  practiced.  A 
creed  is  entirely  theoretical ;  a  discipline  is  wholly 
practical.  The  first  tells  what  a  church  does  oi* 
proposes  to  believe ;  the  second  tells  what  a  church 
does  or  proposes  to  practice.  A  creed  exliibits  a 
synopsis  of  the  religious  doctrines  a  church  would 
propagate ;  a  discipline  exhibits  the  body  of  re- 
ligious practices  a  church  would  estabUsh.  The 
first  has  more  especial  reference  to  the  mind;  the 
second  applies  more  particularly  to  the  life.  I 
would  not  make  subscription  to  the  articles  of  a 
creed  the  terms  of  membership  in  a  Christian 
church,  while  I  think  an  orderly  submission  to  the 
law  or  discipline  of  a  church  is  necessary  to  the 
peace  of  communities. 

The  arguments  here  adduced  may,  doubtless,  be 
applied  to  both  creed  and  discipline.  Yet  I  think 
they  apply  more  forcibly  to  a  discipline.  For  brev- 
ity I  shall  use  the  plural  pronouns,  and  the  reader 
can  distribute  and  apply  as  he  proceeds. 

ARGUMENT    I. 

The  Bible  nowhere  intimates  or  declares  that  it 
is  improper  or  sinful  to  express  in  writing  our  con- 
victions of  its  triitiis.  On  the  other  hand  it  enforces 
the  duty  of  reading,  searching,  understanding,  and 
teaching  its  doctrines  and  precepts.  Different  minds 


IN  ACTUAL  LIFE.  151 

are  reached  in  difterent  ways.  Some  by  the  elab- 
orate sermon,  others  by  the  concise  creed.  And  so 
with  practice.  The  same  argument  that  will  con- 
demn these,  will  stop  all  preaching,  suppress  every 
written  sermon,  and  condemn  every  essay  designed 
to  teach  religious  truth  or  enforce  religious  practice. 
"  But,  by  this  argument,  may  not  every  man  write 
a  creed?"  If  the  Holy  Spirit  would  move  every 
man  so  to  do,  I  know  of  no  power  on  earth  that 
ought  to  prevent  it.  But  this  question  is  in  the 
extreme,  and  contains  neither  reason  nor  good 
sense  in  the  state  of  things  which  it  contemplates, 
and  hence  we  condemn  that  state.  A  mere  inten- 
tion to  differ,  vain  ambition,  selfishness,  a  disaifected 
spirit,  or  a  half-way  view  of  things,  any  or  all  of 
them,  should  not  be  a  prompting  motive,  either  in 
forming  or  maintaining  creeds  or  disciplines..  We 
see  a  Christian  body  drawn  together  by  the  cross 
of  love.  They  have  sought  as  it  were  for  twen- 
ty-six years  to  be  absorbed  by  the  Christian  bodies 
around  them,  but  they  are  not.  Who  says  they 
shall  not  now  organize  ? — shall  not  now  utter  their 
sentiments?  But  there  are  extremes.  We  wish 
there  were  fewer  creeds,  which  men  seem  to  esteem 
more  than  union,  love,  or  the  Bible.  Upon  minor 
distinctions  these  should  not  be  formed.  They 
should  not  forbid  Christian  communion.  While 
we  believe  that  as  long  as  error  is  extant,  if  not 
even  after,  these  will  be  of  use,  yet  we  also  believe 
that  a  more  general  prevalence  of  scriptural  light 
and  of  solid  piety  will  sweep  many  of  them  out  of  ex- 
istence, and  filter,  and  perhaps  consolidate,  the  rest. 

ARGUMENT    II. 

Without   these,    either   in    a   verbal   or  written 
form,  it  can  not  be  told  definitely  what  any  body 


152  CHRISTIAN  CO-OPERATION 

of  men  believe  or  propose  to  practice.  All 
churches  that  believe  the  Bible  at  all,  profess  to  be 
guided  by  its  precepts.  And  to  simply  say  that 
the  Bible  is  my  creed  and  discipHne,  is  a  very  in- 
definite answer.  The  Bible  is  made  to  speak  a 
varied  language,  and  is  the  text-book  in  propagat- 
ing some  of  the  most  fatal  errors.  Armenians, 
Calvinists,  Universalists,  and  Unitarians  each  alike 
claim  the  Bible  for  themselves  against  all  the 
others.  Have  creeds  caused  these  differences? 
You,  perhaps,  say  yes.  Then,  I  ask,  what  caused 
them  in  the  days  of  Christ  and  the  apostles? 
Creeds  exhibit  differences,  but  do  not,  when  rightly 
used,  cause  them. 

ARGUMENT    III. 

They  are  important  and  useful  to  those  w^ho 
wish  to  enjoy  membership  in  any  society.  By  this 
means  the  doctrines  and  laws  maybe  seen,  studied, 
and  known  beforehand,  and  the  individual  may 
have  a  definite  knowledge  of  his  duties  and  obli- 
gations. It  is  true,  this  might  be  done  verbally. 
But  why  not,  in  some  instances,  write  it,  or  print 
it,  and  let  the  applicant  read  it?  Is  it  a  sin  to  write 
or  print  that  which  men  deeply  believe  to  be  true? 
Must  there  be  an  embargo  put  upon  the  pen  and 
the  press,  while  the  tongue  is  left  free?  Must  the 
tongue  and  ear  do  all  the  work,  while  the  hands 
and  eyes  remain  passive? 

ARGUMENT   IV. 

They  are  a  saving  of  time.  It  would  be  a 
strange  world  if  we  did  not  dare  profit  by  the  re- 
searches, the  labors,  the  discoveries  of  those  before 
us.     While  we  think  it  is  all-important  that  men 


IN  ACTUAL   LIFE.  153 

go  to  the  fountain -head  of  truth, — the  Bible, — and 
there  driuk  its  healiug  waters,  yet  we  think  it  is 
also  proper  for  men  to  avail  themselves  of  the 
labors  of  others  in  assisting  them  to  get  them,  aud 
to  make  use  of  such  aids  as  may  come  to  hand. 
If  a  history  or  creed  or  work  on  practical  relig- 
ion will  help  us,  why  not  use  it?  If  they  will  aid 
others,  why  not  use  them?  If  every  man  were 
obliged  to  clear  his  own  farm,  each  generation  to 
make  its  own  laws  without  any  reference  to  the 
past,  and  every  man  compelled  to  build  his  own  rail- 
road, agriculture,  civilization,  and  the  arts  would 
not  advance  very  rapidly.  Creeds  may  save  us 
much  useless  labor,  and  thus  give  us  time  to  go  on 
to  perfection.  Disciplines  formed  to  our  hand  may 
afford  us  facilities  for  usefulness  that  we  might  not 
otherwise  obtain  without  years  of  arduous  toil. 

ARGUMENT    V. 

They  insure  in  a  great  degree  union  of  senti- 
ment and  concert  of  action  among  those  who  thus 
associate  together.  "How  can  two  walk  together 
except  they  be  agreed?"  Men  will  associate,  and 
they  are  disposed  to  associate  with  those  with 
whom  they  can  agree.  If  two,  live,  or  one  hundred 
thousand  men  can  agree,  why  may  they  not  state 
their  points  of  agreement,  and  then  work  up  to 
these,  and  labor  to  get  others  to  work  up  to  them? 
Organized  action  seems  essentially  necessary  in 
order  to  evangelize  the  world.  What  we  argue  for 
is  an  energetic  and  systematic  effort  in  the  prop- 
agation of  the  gospel.  Those  who  will  not  agree 
on  this  point  might  as  well  not  be  counted  in,  for 
they  would  only  prove  a  hinderance.  These  aim  at 
order — concert  of  action.  They  are  a  concentration 
of  ideas — an   intelligible   standard   around  v^iiich 


154  CHRISTIAN  CO-OPERATION 

men  can  rally.  Tliey  are  a  kind  of  rule  to  walk  by 
— a  hand-book  for  easy  reference — not  at  all  above 
the  Bible,  but  taken  from  it — subject  to  the  Bible. 

ARGUMENT    VI. 

They  are  a  check  upon  those  angry  disputes  which 
often  arise,  and  which  might  otherwise  be  contin- 
ued to  an  unhappy  length.  I  say  they  are  a  check 
upon  disputes  among  members  of  the  same  denom- 
ination. Their  settling  influence  often  reaches 
much  farther  than  the  pale  of  an  individual  church. 
Questions  arise,  investigation  and  discussion  follow, 
decision  ensues,  the  result  goes  upon  the  record 
as  in  cases  of  civil  disputes  and  cases  of  law  for  fu- 
ture reference  and  guidance.  That  record  will  be 
read  in  after  years,  and  if  the  arguments  and  con- 
clusions be  just,  it  will  be  a  kind  of  safeguard 
against  similar  difliculties.  That  matter,  it  will  be 
said,  has  been  decided. 

ARGUMENT    VII. 

Modes  of  expression  change.  Modern  language 
is  a  vehicle  of  ancient  thoughts.  The  Hebrew  and 
Greek  are  repositories.  We  need  "the  King's 
English"  and  the  language  of  "the  fatherland"  to 
draw  out  these  fountains  of  divine  knowledge. 
Our  English  Bible  is  nothing  more  than  a  modern 
dress  of  a  series  of  ancient  ideas.  If  creeds  and 
disciplines  translate  the  meaning  of  the  Scriptures, 
call  attention  to  them,  set  their  prominent  doctrines 
in  a  boUl  light,  and  apply  their  precepts  to  present 
conditions  in  life,  why,  in  reason,  must  they  be 
condemned  ?  Transportation  is  an  idea  as  old  as 
the  hills.  Language — speech — is  a  medium  of  idea 
— transportation.     Years  ago  we  had  the  mule  and 


IN  ACTUAL    LIFE.  155 

pack-saddle,  and  the  little  coasting  craft  to  convey 
goods  from  one  place  to  another.  Now  we  have 
the  speedy  railroad  car,  and  the  swift  steamship 
that  plows  its  way  onward  through  wind  and  wave. 
Once  the  quickest  way  men  had  of  sending  news 
was  by  the  carrier-pigeon;  now  continents  talk  to 
each  other  by  the  quick-flashing  lightnings.  These 
are  all  only  modern  phases  of  the  same  old  idea. 
They  are  transportation  still. 

ARGUMENT    VIII. 

As  we  understand  it,  all  the  minutia  of  church 
government  are  not  set  forth  systematically  and 
definitely  in  the  Sacred  Scriptures.  They  deal  prin- 
cipally in  fundamental  principles.  Adaptation  be- 
longs to  man.  The  outlines  God  has  given  us. 
The  filling  is  left  to  our  reason,  judgment,  experi- 
ence, and  the  circumstances  in  which  we  are  placed. 
These  edicts  are  not  irrevocable.  They  may  change 
with  the  changing  theories  and  systems  of  men. 
God's  truth  changes  not,  it  only  develops.  Creeds 
and  disciplines  should  not  essay  to  correct  the  Bi- 
ble. The  Bible  should  correct  them.  Judgment 
belongs  to  us.  While  we  may  use  the  thoughts  of 
our  forefathers  we  must  do  our  own  thinking  for 
ourselves ;  for  it  is  evident  that  we  must  do  our 
own  acting.  If  after  proper  investigation  their 
conclusions  are  found  to  answer  our  conditions,  let 
us  appropriate  them;  if  not,  let  us  set  them  aside 
as  matters  of  history,  and  embody  our  conclusions 
in  new  creeds,  disciplines,  sermons,  and  essays. 

OBJECTIONS    ANSWERED.     IX. 

I  think  I  have  in  the  preceding  arguments 
answered  the  principal  objections  to  creeds.     But 


156  CHRISTIAN    CO-OPERATION 

as  this  lias  been  done  rather  indirectly,  I  shall  here 
devote  a  short  space  to  their  especial  consideration. 
If  it  be  said, 

1.  "  They  are  human  productions,"  I  answer,  so 
are  all  histories  except  the  Bible ;  so  are  sermons, 
religious  books,  essays,  and  tracts. 

2.  "  Do  they  not  deny  the  sufficiency  of  the 
Bible?"  I  answer,  they  do  not.  They  aim  to  ex- 
plain the  Bible  and  enforce  its  precepts  in  a  system- 
atic way.  They  do  not  propose  to  correct  or  re- 
form the  Bible,  but  are  subject  to  it. 

3.  "They  produce  divisions."  Not  necessarily. 
This  is  the  abuse  of  them.  Creeds  do  not  do  it.  It 
is  men's  intolerance.  They  try  to  force  others  to 
believe  their  opinions.  Divisions  come  by  sin. 
Division  is  seen  first  in  the  case  of  Cain.  Creeds 
are  not  responsible  for  his  murderous  conduct. 
Had  Cain  been  subject  to  a  better  discipline,  had 
his  faith  been  right,  had  he  been  tolerant  toward 
his  brother,  he  would  not  have  killed  him.  It  was 
Cain's  own  wicked  heart  that  separated  his  aflec- 
tions  and  faith-creed  from  his  brother.  Creeds 
may  exhibit  differences,  but  do  not  necessarily  pro- 
duce them. 

4.  "Tlieybind  men's  consciences."  This  lean 
not  admit.  Men  have  a  right  to  believe  what  they 
please,  though  the  w^orld  be  full  of  creeds  and 
disciplines.  Selfish  men  sometimes  use  the  church, 
the  state,  creeds,  and  organizations  good  in  them- 
selves, influence,  and  money,  to  tyrannize  over  other 
men's  consciences.  Would  you  condemn  and  blot 
all  these  things  out  of  existence  because  they  are 
sometimes  misused?  Would  you  unhinge  society 
and  the  world  because  mistaken  men  sometimes 
err  ? 

5.  "  The  Bil)le  is  all  the  creed  we  need."  The 
Bible  is  a  revelation  of  the  will  of  God  to  man, 


IN   ACTUAL    LIFE.  157 

given  at  various  times  in  cliiFerent  ages  of  the 
world,  as  the  exigencies  of  the  several  cases  de- 
manded. When  the  foundation  principles  of  all 
events  which  might  occur  ic  the  world  had  been 
developed,  revelation  ceased.  ]t  is  our  duty  to  ex- 
amine these  histories,  examples,  doctrines,  laws,  and 
precepts,  in  order  that  we  may  apply  them  properly 
to  the  actual  duties  of  life.  General  principles  of 
faith  and  practice  are  deduced  and  proved  from 
the  Scriptures.  A  creed,  a  discipline,  is  a  system- 
atic sermon  which  a  body  of  people  uniting  togeth- 
er agree  to  believe  and  practice. 

6.  "-Do  they  not  hinder  improvement  in  religious 
knowledge  ? "  Not  with  the  view  I  take  of  them 
as  expressed.  They  put  no  embargo  on  the  free 
faculties  of  the  mind.  On  the  other  hand,  they  are 
a  guard  against  men  running  into  new  notions 
without  due  consideration.  I  can  not  find  that  any 
very  respectable  number  of  persons,  either  in 
ancient  or  modern  times,  have  been  or  are  abso- 
lutely opposed  to  creeds.  And  I  think  I  have  ob- 
served that  those  who  ridicule  them  most  are 
among  the  most  intolerant,  narrow,  and  bigoted 
people  in  the  world  of  professed  Christians. 

THE    POLITY. 

I  am  now  prepared  to  state  more  fully  my  con- 
victions as  to  the  form  of  church  government 
adopted  by  the  United  Brethren  in  Christ. 

It  is  in  some  sense  the  ecclesiastical  counterpart 
of  the  American  republic.  Springing  up  in  1774, 
just  two  years  before  the  declaration  of  independ- 
ence by  the  American  colonies ;  holding  its  first 
conference  in  1789,  fifteen  years  afterward ;  taking 
in  1800  its  present  name,  eleven  years  after  the  first 
conference;  establishing  in  1815  the  present  system 


158  CHRISTIAN   CO-OPERATION 

of  Christian  co-operation,  forty-one  years  after  the 
organization  of  the  Baltimore  church;  adopting  its 
present  Constitution  in  1841,  tifty-two  years  after 
the  Constitution  of  the  United  States  was  ratified ; 
it  has  grown  up  with  the  American  nation,  im- 
bihing  "the  grand  principles  of  liberty  of  conscience, 
liberty  of  the  press,  trial  by  jury,  and  the  right  of 
choosing  and  of  being  chosen  to  office." 

It  has  grown  up  like  the  sturdy  flower  of  the 
forest — cherished  by  some  unseen  hand,  noiselessly 
and  steadily  throwing  its  benign  influence  all 
around.  The  gales  of  "  active  life"  have  blown  the 
sweet  aroma  of  her  budding  influence  through  the 
forests  of  wordly  and  national  strife;  and,  remain- 
ing "little  and  unknown,"  but  few  have  realized 
whence  the  gently-molding  power  came.  Molding 
and  being  molded,  doing  but  little  in  haste,  and 
undoing  hastily  whatever  is  found  to  be  wrong, 
this  system  is  based  in  an  earnest  effort  to  do  what 
is  right,  and  recommends  itself  to  the  public  by  its 
being  a  practical  and  successful  solution  of  the 
vexed  question  of  reconciling,  in  one  organization, 
the  three  forms  of  church  government,  namely, 
Congregationalism,  Presbytcrianism,  and  Episco- 
palianism.  This  is  my  judgment;  and  the  facts  of 
history  fully  warrant  the  conchision.  And  those 
who  think  or  say  otherwise  do  not  know  what 
they  are  thinking  or  talking  about.  This  fact  or 
phase  of  the  subject  easily  accounts  for  the  many 
views  which  have  been  expressed  as  to  our  form  of 
government.  It  also  accounts  for  the  confusion, 
uncertainty,  and  indetiniteness  which  so  many 
manifest  upon  the  same  question.  At  asking, 
"  What  form  of  church  government  do  you  have?" 
many  will  look  puzzled  and  say,  "  Well,  it  is  not 
altogether  Episcopal;  we  can  not  call  it  Presby- 
terian ;  the  old  Baltimore  church  was  purely  Con- 


IN   ACTUAL   LIFE.  159 

gregational,  and  it  is  essentially  so  yet."  Then 
they  look  more  puzzled  than  ever,  sincerely  wishing 
you  would  talk  about  something  else ;  and  they 
usually  iind  it  convenient  to  divert  the  conversation, 
showing  that  they  are  in  a  corner  and  must  sur- 
render and  say  they  do  not  know,  unless  they  can 
decoy  you  into  beating  a  retreat. 

God  bless  you,  man,  just  say,  We  have  a  mixed 
form  of  government,  combining  the  best  features 
of  all  forms,  with  an  arrangement  by  which  we  can 
introduce  other  features  so  soon  as  they  are  shown 
to  be  among  the  best.  It  is  intended  to  be  a  mo- 
nopoly or  concentration  of  "  whatsoever  things  are 
true,  whatsoever  things  are  honest,  whatsoever 
things  are  just,  whatsoever  things  are  pure,  what- 
soever things  are  lovely,  whatsoever  things  are  of 
good  report."  And  "  if  there  be  any  virtue,  and  if 
there  be  any  praise  "  in  existing  systems,  we  pro- 
pose to  "think  on  these  things."     (Phil.  iv.  8.) 

The  basis  of  our  church  government  is  essentially 
congregational.  The  first  church  was  absolutely 
so,  and  is  largely  so  yet.  All  our  churches  were 
absolutely  so  till  1815,  and  did  not  then  renounce 
that  feature;  and  they  still  enjoy  that  freedom  from 
arbitrary  outside  interference  incident  to  the  Inde- 
pendents. This  fact  in  our  government  I  have 
shown  in  "  privileges  of  laity."  So  strongly  is  this 
feature  marked  in  our  economy  that  one  would 
not  be  so  far  wrong  to  call  us  co-operative  or  mis- 
sionary congregationalists.  Every  church  among 
us  is  a  little  republic,  independent  in  the  manage- 
ment of  all  its  own  local  affairs.  And  any  outside 
interference  other  than  in  council,  just  rebuke,  or 
help,  is  usually  "  snubbed"  as  such  things  generally 
are  by  those  who  feel  and  act  as  men. 

Churches  connect  with  each  among  us  and  co- 
operate through  the  "  ofiicial  meeting"  and  "quar- 


160  CHRISTIAN    CO-OPERATION 

terly  conference."  These  bodies  being  nothing 
more  nor  less  than  the  vestry,  session,  or  presbytery 
of  the  [German]  Reformed  and  other  churches,  are 
purely  Presbyterian,  being  composed  of  ruling  and 
teaching  elders  (presbyters.)  Then  the  rejection 
by  us  of  the  three  orders  in  the  miuistry,  making 
elder,  presbyter,  and  bishop  interchangeable  terms, 
is  a  Presbyterian  idea. 

The  annual  conference  is  purely  Episcopal.  It  is 
made  by  ministers,  composed  of  ministers,  and  is 
entirely  under  the  control  of  ministers.  A  tempo- 
rary bishop  assumes  the  episcopal  wand,  and  "  mag- 
nifies liis  ofiB.ce"  without  any  serious  harm  ever 
coming  by  the  exercise  of  his  magisterial  powers. 
This  body  does  not  otiicially  concern  itselt  about 
anything  except  what  relates  to  the  ministers. 
It  has  power  to  expel  its  own  members  not  only 
from  the  conference  but  from  the  local  church 
where  they  may  belong.  It  has  the  power  of 
making  and  unmaking  ministers.  It  very  nearly, 
if  not  altogether,  monopolizes  this  prerogative.  It 
is  perhaps  in  every  phase  purely  Episcopal.  And 
so  long  as  it  keeps  within  its  bounds  it  can  not  be 
reached  by  any  power  among  us,  except  the  quar- 
terly conferences,  which  may  refuse  to  send  up  to 
it  any  more  applicants  for  license  to  preach,  and 
thus  let  the  conference  die  out.  And  as  the  annual 
conference  is  concerned  only  about  ministerial  mat- 
ters, it  is  not  advisable  or  desirable  that  the  lay 
element  should  be  introduced.  It  Avould  be  a  bur- 
den instead  of  a  help. 

The  General  Conference  is  a  compromise.  The 
members  of  this  body  are  elected  by  a  popular  vote 
of  all  our  churches.  This  is  the  Congregational 
idea.  None  but  elders  of  three  years'  standing  in 
the  conference  district  to  which  they  belong  can  be 
elected  to  seals  in  this  assembly.     This  is  the  Pres- 


IN  ACTUAL  LIFE.  161 

bjterian  idea.  And  to  make  it  more  so  I  suggest 
the  thought  of  each  annual  conference  electing  one 
or  more  laymen  as  delegates  to  the  General  Con- 
ference. As  the  laity  now  send  ministers  only,  the 
ministers  might  send  laymen  only.  This  would  be 
a  fair  exchange.  Then,  annual-conference  preach- 
ers ought  not  to  vote  in  the  popular  elections  under 
this  arrangement,  as  the  laity  would  be  prohibited 
from  voting  in  the  annual  conferences.  The  fact 
that  the  churches  can  vote  for  no  one  but  a  min- 
ister as  delegate  to  the  General  Conference  is  the 
Episcopal  idea;  also  the  office  of  so-called  bishop 
among  us,  these  bishops  being  made  every  four 
years  by  the  General  Conference,  and  exercising 
functions  embraced  in  that  office,  viewed  from  an 
Episcopal  stand-point. 

This  is  a  system  of  church  government  in  which 
there  is  a  balance  of  power  at  each  end.  The  mem- 
bership are  the  one  end,  the  General  Conference 
the  other  end.  Each  has  powers  that  the  other 
can  not  transcend.  The  General  Conference  has 
power  to  make  rules  of  discipline  in  conformity 
with  established  principles,  and  to  these  rules 
the  membership  are  bound  for  the  time  being 
to  submit.  Their  redress  comes  every  four  years. 
The  membership  retain  powers  of  election,  of  doc- 
trine, of  constitutional  law,  beyond  which  the  Gen- 
eral Conference  can  not  go.  The  nearer  you  get  to 
the  General  Conference  the  more  is  power  pre- 
scribed ;  the  nearer  you  get  to  the  local  church  the 
more  is  individual  liberty  and  organic  power  un- 
trammeled. 

As  it  is  in  music  so  it  is  in  our  government. 
There  is  an  ascending  and  descending  scale  by 
which  we  are  beautifully,  symmetrically,  and  har- 
moniously "  united "  together  in  co-operative 
Christian  labor.  All  the  local  churches  connect 
11 


162  CHRISTIAN  CO-OPERATION 

with  the  quarterly  conferences  by  the  official  mem- 
bers who  are  ex-official  delegates  to  that  i)ody.  The 
quarterly  conferences  all  connect  with  the  annual 
conferences  by  the  pastors,  licentiates,  and  local 
elders,  who  are  recognized  delegates  to  that  body 
to  represent  the  interests  of  their  several  fields  of 
labor.  The  annual  conferences  connect  with  the 
General  Conference  by  elders  of  three  years'  stand- 
ing, and,  though  they  are  elected  by  the  member- 
si  lip,  they  must  be  from  the  annual  conferences. 

Xhen,  in  a  descending  scale,  we  have  the  so- 
called  bishops,  or,  more  properly,  superintendents, 
who  come  down  from  the  general  to  the  annual 
conferences;  presiding  elders,  who  come  down  from 
the  annual  to  the  quarterly  conferences ;  and  the 
preacher-in-charge,  or  pastor,  who  comes  down 
from  the  quarterly  conference  to  the  local  church, 
there  to  stay  and  labor  for  the  upbuilding  of  Ziou 
in  the  salvation  of  many  precious  souls. 

UNDOUBTED    AUTHORITY. 

The  only  book  we  regard  as  of  undoubted 
authority  is  the  word  of  God.  Other  books  we 
have  as  helps,  but  they  must  yield  to  reason,  con- 
science, experience,  and  above  all  to  divine  revela- 
tion. They  may  be  changed  as  our  opinions 
change ;  but  the  Bible  can  not  change  or  be 
changed,  only  as  it  presents  new  phases  of  thought 
ill  itsunfolding  greatness.  It  is  to  the  church  law 
divine — the  great  work  on  ecclesiastical  history 
and  church  polity — the  inimitable  'Hheological 
institutes" — book  of  God  and  l)Ook  for  men. 

No  tiieory  or  thought  would  we  follow  except 
that  which  is  taught  in  the  law  of  God.  He  is  our 
king,  and  we  would  be  his  people.  His  word  is 
our  law,  and  we  would  do  right  from  a  pure  heart 


IN  ACTUAL  LIFE.  163 

and  an  npright  desire.  We  know  that  oppression 
is  of  the  devil ;  for  "  whom  the  Son  maketh  free, 
shall  be  free  indeed."  Libertinism  is  the  spiritual 
slavery  of  hell;  and  restrains  upon  vice  is  the  lib- 
erty of  heaven.  True  liberty  does  not  ask  to  ful- 
fill the  designs  of  the  flesh,  but  an  opportunity  to 
glorify  God.  Then  let  virtue  walk  abroad  unre- 
strained, but  beset  vice  with  difficulties  on  every 
hand.  This  is  our  theory  of  church  government; 
and  we  are  trying,  by  the  grace  of  God,  to  make  it 
our  practice  also.  If  any  have  a  better  basis  than 
the  word  of  God,  and  a  better  mode  of  arriving  at 
permanent  results  than  we  have,  we  should  be  glad 
at  any  time  to  make  an  exchange. 


CHAPTER    VI. 

THE  MINISTRY  OF  THE  CHURCH. 


I.     Mode  of  Making. 

1.  "We  first  send  men  to  the  Lord.  This  is  an 
important  step,  and  must  not  be  neglected.  The 
candidate  must  be  converted.  The  love  of  God 
must  be  shed  abroad  in  his  heart.  He  must  ex- 
perience what  he  would  teach  others.  He  must 
realize  a  radical  change  of  heart,  purpose,  and  life. 
There  must  be  an  inward  assurance  of  acceptance 
with  God.  This  union  and  communion  with  the 
Lord  will  do  much  to  prepare  the  way  for  what 
may  follow.     Without  it  there  can  be  but  little 


164  CHRISTIAN  CO-OPERATION 

success.  "  Ye  must  be  born  again."  To  no  one 
is  this  language  more  forcibly  directed  than  to  him 
who  would  be  a  minister  of  the  gospel. 

2.  But  every  converted  man  is  not  a  minister 
or  elder  in  the  church;  so  there  must  be  some- 
thing more.  There  must  be  a  special  call  to  the 
work — an  inward  moving  of  the  Holy  Ghost  to  take 
up  this  sacred  office.  This  is  a  bent  of  mind,  an 
impression,  a  conviction,  a  drawing  of  the  soul  out 
in  that  direction,  an  approbation  of  the  Spirit  of 
God  when  willing  to  take  up  the  cross,  or  engage 
in  the  work. 

3.  Then  we  develop  his  talents  and  spirit  in  the 
"  society  meeting."  Here  he  may  exercise  himself 
in  many  ways.  Here  he  can  cultivate  his  gifts  and 
graces.  He  can  engage  in  public  prayer  and  praise, 
relate  his  Christian  experience,  and  give  vent  to  the 
outgushings  of  his  heart.  He  will  sometimes  be 
called  upon  to  conduct  the  exercises,  and  will  in  all 
probability  be  elected  first  as  deacon,  or  class-leader. 
In  this  office  he  will  have  opportunities,  as  a  duty,  to 
exhort,  instruct,  counsel,  and  encourage  the  mem- 
bership, and  of  doing  pastoral  duty  in  visiting,  see- 
ing after  the  poor  and  sick,  the  delinquent,  and  of 
exercising  discipline.  If  he  has  any  ability  or  fit- 
ness for  the  work  of  the  ministry,  it  will  here  show 
itself.  The  membership  will  have  opportunities  of 
knowing  his  character,  disposition,  and  qualifica- 
tions ;  and  if  the}'  find  encouragement  in  him,  they 
may, 

4.  In  due  time,  by  a  recommendation  in  writ- 
ing, signed  by  at  least  two  thirds  of  the  church 
where  he  belongs,  send  him  to  the  quarterly  con- 
ference to  receive  license  to  exhort  or  preach  the 
gospel  of  Christ. 

5.  Here  he  is  examined  with  reference  to  his 
character,  intiiuence,  and  qualifications.     If  found 


IN  ACTUAL  LIFE.  165 

competent  and  worthy,  he  receives  a  written  license 
to  exercise  himself  in  exhortation  or  preaching. 
This  is  simply  a  grant  for  trial,  and  is  valid  one 
year.  If  the  grant  be  to  exhort,  and  the  applicant's 
success  warrant,  he  may  be  recommended  to  the 
quarterly  conference  for  license  to  preach.  If  his 
success  and  life  are  not  satisfactory,  the  paper  dies 
at  the  end  of  the  year,  and  is  not  renewed.  If  his  la- 
bors warrant,  his  license  is  renewed  from  year  to  year. 

6.  After  standing  in  the  quarterly  conference 
one  year  or  more,  he  may  be  referred  to  the  annual 
conference.  Here  he  passes  a  more  rigid  examina- 
tion, the  character  of  which  is  indicated  in  the 
Discipline  ;  and  if  found  incompetent  or  inefficient, 
he  is  referred  back  to  the  quarterly  conference,  for 
further  instruction,  where  he  sustains  the  same  rela- 
tion as  he  did  before  reference  to  annual  conference. 

7.  If  he  pass  the  examination  in  annual  confer- 
ence satisfactorily,  he  is  received  by  a  majority- 
vote  of  all  the  members  present,  and  enters  upon  a 
three  years'  course  of  reading  and  study.  The 
course  of  study  is  established  by  the  General  Con- 
ference, and  is  laid  down  in  the  Discipline.  The 
apf»]icant  passes  annual  examinations  in  the  pre- 
scribed course,  and  may  be  employed  as  an  itinerant. 

8.  At  the  end  of  three  years — or  sooner  if  two 
thirds  of  the  elders  in  conference  so  decide,  or  if 
all  the  conditions  be  met  in  the  interim  of  confer- 
ence when  there  be  a  necessity  for  it, — the  licentiate 
is  examined  with  especial  reference  to  taking 
elderts'  orders.  If  found  qualified  in  mind,  heart, 
and  life,  he  is  ordained,  by  "  the  laying  on  of  the 
hands  of  the  presbytery,"  to  the  office  of  an  elder 
in  the  church  of  the  Lord  Jesus  Christ.  And  this 
is  all  the  ordination  we  have.  We  do  not  ordain 
deacons  and  bishops.  They  are  not  a  distinct 
order  in  the  ministry. 


166  christian  co-operation 

11.     The  Advantages 

Of  this  mode  are,  first .  It  gives  God  a  right  which 
belongs  to  him,  of  choosing  his  own  messengers. 
Christ  called  the  twelve,  the  seventy,  and  sent  forth 
Paul  and  Barnabas.  No  church  machinery  should 
ever  be  adopted,  or  set  in  motion,  that  will  in  any 
way  interfere  with  God's  prerogative  in  the  choice 
of  his  own  heralds  of  the  gospel.  Those  who  listen 
most  attentively  to  the  voice  of  God  in  this  matter 
will  have  the  most  spiritual,  devout,  and  useful 
ministers.  Second  :  It  gives  the  churches  time  and 
opportunities  to  judge  of  the  spirit,  character,  qual- 
ilicatious,  and  influence  of  those  who  are  to  be  their 
religious  teachers,  so  that  they  may  "  lay  hands 
suddenly  on  no  man."  (I.  Tim.  v.  22.)  Third : 
It  gives  an  opportunity  to  those  who  think  they 
are  called  to  preach  of  testing  practically  their  call, 
before  taking  upon  themselves  the  sacred  vows  of 
ordination.  Fourth  :  It  aftbrds  to  poor  men  who 
feel  called  to  the  ministry  time  to  qualify  themselves 
for  the  work  while  making  themselves  useful  in 
the  church  and  securing  an  honest  livelihood.  And 
though  the  proficiency  may  not  be  so  great,  yet  if 
one  is  diligent  and  economical,  respectable  advance- 
ment may  be  made,  and  a  fair  foundation  laid  for 
future  usefulness,  during  these  four  years'  jirobation. 
Fifth:  It  gives  a  practical  education.  This  is  of 
great  value.  Here  a  nvan  can  test  his  theories  as  he 
learns  them.  lie  can  apply  the  rules  he  learns  to 
the  practical  affairs  of  life.  This  will  be  a  great 
incentive  to  study.  We  ought  not  to  have  a  poor 
minister  in  all  our  ranks.  This  course,  if  honestly 
pursued,  will  certainly  produce  first-class  practical 
men  for  the  work  of  the  ministry.  Would  it  not 
be  well  for  many  of  us  who  are  older  to  go  back 
and  come  up  with  our  young  men  over  this  whole 


IN  ACTUAL  LIFE.  167 

ground.  The  review  would  do  us  good.  Some  of 
our  young  feeling  might  come  back;  some  of  our 
youthful  vigor  might  return.  We  might  be  of  some 
use  to  those  who  are  for  the  iirst  time  struggling 
through  this  course.  It  may  cure  us  of  some  of  our 
jealousies  that  they  will  outstrip  us  and  take  our 
places  in  the  church. 


III.     Qualifications. 

1.  We  first  insist  on  a  change  of  heart.  This 
is  a  prime  qualification.  It  is  of  the  most  vital  im- 
portance. Nothing  will  make  up  for  a  deficiency 
here.  There  must  be  absolutely  a  "  new  creature 
in  Christ  Jesus."  The  heart  must  be  changed. 
The  man  must  be  truly  converted.  God  does  not 
want  sinners  in  the  ministry.  The  inner  life  must 
be  right.  One  must  have  "  the  same  mind  that  was 
in  Christ."  Oue  important  office  of  the  Christian 
minister  is  to  lead  men  to  Christ.  How  can  he 
lead  others  where  he  has  never  been  himself? 
Well  said  Christ  in  astonishment  to  Nicodemus, 
"Art  thou  a  teacher  in  Israel  and  knowest  not 
these  things  ?"  He  should  have  known  what  was 
meant  by  being  "  born  again."  Hence  we  put  these 
pointed  questions,  "Have  you  known  God  in  Christ 
Jesus  as  a  sin-pardoning  God,  and  is  the  love  of 
God  71010  shed  abroad  in  your  heart?" 

2.  The  life  must  be  right.  Profession  is  mock- 
ery, if  there  are  no  corresponding  works.  The 
life  must  be  hid  with  Christ  in  God.  He  must  do 
the  things  he  proposes  to  teach.  Herein  lay  the 
power  of  Christ  among  the  people.  He  practiced 
what  he  preached.  A  minister  must  be  a  consistent 
example  to  the  fiock.     Yes,  his  life  must  be  right 


168  CHRISTIAN  CO-OPERATION 

in  the  famil}^  and  social  circle,  rio^ht  in  the  chnrch, 
and  right  in  public  life.  Halt-way  Christians  are 
not  fit  to  minister  in  holy  things.  He  must  be 
honest,  upright,  not  passionate,  not  covetous,  but 
devoted  to  the  good  of  mankind. 

3.  He  must  have  a  sound  mind.  A  fool  or 
mental  dwarf,  or  one  not  properly  rounded  in  his 
intellectual  developments  will  not  do  for  this  work. 
Dolts  had  better  engage  in  some  other  calling. 
The  ministry  demands  and  is  worthy  of  the  best 
minds  of  the  age.  The  old  idea  of  making  the 
dullest  boy  in  the  family  a  preacher  was  a  wicked 
thing,  equal  to  giving  a  defective  lamb  for  sacrifice. 
One  can  not  be  too  smart  for  this  holy  calling. 
Tlie  smarter  the  better.  Then,  culture  ought  to  be 
added  to  native  ability.  One  can  not  know  too 
much.  A  minister  ought,  if  possible,  to  know 
everything.  An  ignorant  ministry  is  a  curse  to 
any  people.  Learning,  with  devout  piety,  is  an  in- 
estimable blessing.  He  who  would  take  the  sacred 
calling  of  a  Christian  minister  should  earnestly 
seek,  in  every  lawful  way,  all  the  learning  he  can 
sret.  He  ouo;ht  to  be  an  attentive  and  wise  student 
of  books,  and  men,  and  things. 

4.  A  call  from  God  is  another  qualification.  In 
this  some  do  not  believe.  But  we  do.  It  is  a  di- 
vine imj»ression  upon  the  mind  leading  it  out  in 
this  direction  ;  an  impress  on  the  heart  that  duty 
lies  in  this  calling;  gifts  and  graces  for  the  work; 
enjoyment  when  performing  duty  in  preaching; 
darkness  and  loss  of  faith  when  refusing  to  do 
duty  ;  an  opening  up  of  the  way  and  giving  final 
success  in  the  work.  Without  these  marks  one  is 
not  at  liberty  to' go  forward  in  this  holy  work.  It 
is  God's  prerogative  to  choose,  ours  to  obey.  This 
call  is  essential.  To  run  at  the  call  of  friends,  vain 
ambition,  or  simple  ability  is  folly.     Yes,  it  is  very 


IN  ACTUAL  LIFE.  169 

wrong.  This  call  sometimes  comes  in  conviction, 
sometimes  in  conversion,  sometimes  in  the  after 
experience  of  the  Christian.  Sometimes  men  are 
born  preachers,  as  were  John  the  Eaptist  and 
Christ.  In  this  case  the  idea  grows  up  with  them 
and  becomes  a  thing  inseparable  from  their  life  and 
mental  growth.  Moses  was  born  for  and  called  to 
his  work.  So  was  Samuel.  The  prophets  manifest 
this  truth.  Jesus  called  disciples  and  chose  the 
twelve ;  and  by  the  influence  of  the  Holy  Spirit 
he  still  continues  the  work  and  chooses  his  own 
heralds  of  the  cross.  Let  us  not  ignore  the  truth 
and  voice  of  God.  If  he  speak,  let  us  obey.  If  he 
call,  let  us  go  in  the  direction  he  indicates.  Let 
me  not  be  "put  in  the  priest-office  for  a  piece  of 
bread." 

5.  Another  quality  is,  unflinching  moral  integ- 
rity. A  minister  must  not  falter,  parley,  or  yield 
to  temptation.  Christ  yielded  not,  though  tbe  trial 
was  severe,  even  after  the  system  was  exhausted 
with  excessive  fasting.  The  minister  will  often  be 
put  to  the  severest  tests,  and  under  the  most  favor- 
able circumstances  may  yield  to  sin  and  not  be 
detected.  He  is  a  sacred  character,  and  suspicion 
will  not  easily  rest  upon  him.  Men  expect  him  to 
be  honest,  trustworthy,  and  chaste.  Hence  confi- 
dence will  be  reposed  in  him  that  would  not  be  in 
any  other  man.  He  will  be  introduced  into  the 
family  as  no  other  man,  and,  unless  he  has  princi- 
ple deeply  imbedded  in  his  heart,  he  will  fall, — and 
fall  with  those  he  ought  to  save  and  elevate.  If  he 
has  not  grace,  manhood,  principle,  and  moral  in- 
tegrity enough  to  resist  all  forms  of  temptation, 
and  good  sense  enough  to  know  his  place  and  his 
own  weaknesses,  and  a  mind  and  heart  not  to  be 
led  into  temptation,  he  has  no  business  in  the  rnin- 
isti-y.     A  layman  may  go  crippling  along  and  be 


170  CHRISTIAN  CO-OPERATION 

borne  with,  in  charity  and  sympathy,  but  the  min- 
istry wants  strong  men,  who  will  control  besetting 
sins,  and  "  keep  under  the  body." 

6.  lie  must  be  kind  and  gentlemanly.  A  churl 
or  boor  is  not  fit  for  this  oflice.  A  minister  ought 
to  cultivate  the  most  amiable  qualities,  and  in  all 
his  intercourse  with  the  people  be  a  true  gentle- 
man. Piety  does  not  imply  vulgarity.  Good  man- 
ners are  not  pride,  as  some  foolishly  suppose.  This 
is  a  point  of  importance,  and  is  too  much  over- 
looked. "Evil  communications  corrupt  good  man- 
ners." So  says  the  word  of  God.  Religion  and 
good  manners  go  together.  A  minister  ought  to  be 
a  model  of  true  etiquette.  No  man  should  under- 
stand the  laws  of  social  life  better  than  he.  Rude- 
ness does  not  become  the  messenger  of  heaven. 
There  are  extremes  in  all  eartbly  things,  and  eti- 
quette may  be  carried  to  excess.  But  we  know  that 
refinement  belongs  to  the  Christian  religion;  and 
the  minister  is  expected  to  share  largely  in  the  re- 
fining influences  of  the  blessed  gospel  of  Christ. 
Neatness,  order,  propriety,  cleanliness,  purity,  and  a 
cultivated  manhood  should  mark  him  in  all  his  de- 
portment. The  follies  of  social  life  should  be  dis- 
carded by  him,  but  he  should  never  let  the  world 
sur[)ass  him  in  true  courtesy.  He  is  a  reformer, 
an(l  should  seek  to  hold  the  balance  of  power  in 
this  as  well  as  in  other  questions  having  a  bearing 
on  the  morals  of  the  people.  It  is  a  point  too 
much  overlooked,  that  many,  mau}^  evils  creep  into 
society  through  social  life  ;  and  a  man  of  genial 
manners,  moral  integrity,  and  decision  of  character 
may  do  much  to  correct  and  check  evil  tendencies 
in  this  direction.  A  living  example  is  a  potent 
agency.  One  man  sometimes  makes  his  impress  on 
the  peoi)le  for  years  and  years  to  come.  The  Jev/- 
ish  people  sho^v  the  marks  ot  Moses  yet.     The  im- 


IN  ACTUAL    LIFE.  171 

press  of  Christ's  life,  manners,  and  teachings  will 
never  depart  from  the  Christian  church.  The  in- 
fluence of  Lycurgns,  the  Spartan  lawgiver,  was 
powerful,  and  remained  in  full  force  over  seven 
hundred  years;  and  it  has  not  yet  altogether  ceased. 
The  spirit  of  Washington  inspires  tlie  American 
people  to-day.  Think,  too,  of  a  Simon  Mennon,  a 
Calvin,  a  Luther,  a  Wesley,  or  an  Otterbein  !  IIow 
important,  then,  that  the  deportment  of  the  minister 
be  marked  with  watchful  sobriety ;  that  he  be 
genial  in  his  manners ;  that  he  be  gentlemanly  in 
his  bearing;  that  he  be  manly  and  honorable  in  all 
his  intercourse  with  the  people.  Vulgar,  ignorant, 
and  dishonest  preachers  have  been  a  burning 
shame,  and  a  hinderance,  to  the  cause  of  God. 

7.  He  must  be  a  man  of  earnest  conviction. 
This  will  give  him  character  and  influence.  The 
Savior  said  to  his  disciples,  "Have  faith  in  God," 
or,  as  the  margin  reads,  "Have  the  faith  of  God." 
This  is  an  important  injunction.  A  man  must  be- 
lieve, and  believe  deeply,  what  he  teaches.  His 
faith,  too,  must  be  of  the  right  kind.  And  the 
higher  the  degree  the  better.  False  doctrine  is  a 
cankerous  sore.  Taught,  or  untaught,  it  will  eat 
upon  the  soul  and  the  outer  life  like  rust.  It  will 
take  the  point  and  edge  from  a  man's  public  eftorts, 
though  it  lie  quietly  in  the  heart.  It  is  hard  acting 
against  one's  convictions.  A  man  ought  to  tirnily 
and  fully  believe  what  he  speaks,  and  speak  what 
he  believes.  Hence  it  is  important  that  a  minister 
believe  right.  Then,  with  Christ,  he  can  say,  "In 
secret  have  I  said  nothing."  The  secret  feelings, 
aspirations,  and  impressions  of  his  heart  will  man- 
ifest themselves  on  all  proper  occasions  in  public 
life,  but  he  must  use  discretion  in  their  utterance. 
The  preacher  ought  to  be  a  man  of  full,  broad,  well- 
developed,  and  deeply-set  convictions.    "  It  may  or 


172  CHRISTIAN    CO-OPERATION 

may  not  be  so"  will  not  do.  He  ought  to  be  able, 
from  the  deep  recesses  of  his  soul,  to  say,  "Amen, 
amen,  I  say  unto  you."  It  is  so!  it  is  so!  "Is  he 
sound  in  doctrine?"  is  a  question  of  no  small 
import  to  people  and  preacher.  The  ministry  is 
not  a  mere  business  that  a  man  takes  ir.  a  me- 
chanical way.  The  mind,  the  heart,  the  life  must 
be  in  it.  His  words  are  not  merely  to  be  the  reflex 
of  the  opinions  of  those  who  hear,  but  they  are  to 
be  drawn  from  God's  truth,  made  a  part  and  parcel 
of  his  own  nature,  and  should  well  up  as  the  spon- 
taneous outflowing  of  an  earnest  soul.  Half-way 
beliefs  and  accommodational  preaching  to  suit  the 
times  and  the  people,  though  well  meant  on  the 
part  of  those  who  indulge  in  them,  are  crippling 
the  energies  of  the  Christian  church.  The  best 
way,  perhaps,  to  guard  the  church  from  false  doc- 
trine, is  to  see  that  those  who  do  the  teaching  are 
sound  in  the  faith.  We  aim  to  secure  this  end  by 
the  examinations  which  candidates  for  the  ministry 
are  required  to  pass  from  year  to  year,  until  they 
are  ordained  to  the  oiSce  of  elder  in  the  church  of 
Christ.  Too  much  care  can  not  be  taken  in  this 
matter;  yet  due  allowance  ought  to  be  made  for 
diftcrcnces  of  opinion  on  points  which  do  not  in- 
volve any  fundamental  principle.  Dogmatism  is 
schismatic;  laxity  is  corru])ting.  A  little  severity 
at  the  right  time  may  check  a  flood  of  error,  but  a 
supercilious  exactitude  may  crush  a  rising  genius. 

IV.     Parity  of  Ministers. 

Parity  is  derived  from  the  Latin  word  2)ar,  which 
signifles  equal.  It  means  equalit}^  or  like  state  or 
degree ;  not  inferior  to  another  in  order  or  radical 
position.  And  the  idea  here  advanced  is  that,  in  a 
certain  and  very  im})ortant  sense,  all  ministers  of 


IN   ACTUAL    LIFE.  173 

the  gospel  are  on  an  eqaality.  There  ia  no  such 
thing  as  superior  and  inferior  orders  of  ministers 
taught  in  the  Bible.  There  are  helps,  of  course,  in 
the  church.  But  a  man  is  either  a  recognized 
preacher,  or  he  is  not.  And  having  passed  through 
his  course  of  study,  trial,  and  examination,  and  be- 
ing once  ordained  by  the  laying  on  of  the  hands  of 
the  presbytery,  there  is  an  end  of  the  matter  so  far 
as  this  candidate  is  concerned,  as  long  as  his  doc- 
trine and  life  are  conformable  to  the  gospel  of 
Christ.  The  three  ordinations  of  deacon,  elder,  and 
bishop  we  do  not  understand  to  be  taught  in  the 
word  of  God.  A  deacon  is  a  secular,  and  an  elder 
a  spiritual  officer  in  the  church.  They  are  not  two 
orders  in  the  same  office.  In  Acts  xx.  17,  it  is  said 
that  Paul  sent  from  Miletus  to  Ephesus  for  the  elders 
of  the  church.  The  word  here  in  the  Greek  is 
■preshateros,  and  is  properly  translated  elders.  In 
verse  twenty-eight  these  same  persons  are  called 
episcopouSy  from  which  our  word  episcopal  comes, 
and  means  overseers,  superintendents,  or  bishops. 
So  it  will  be  seen  that  the  same  persons  are,  by  the 
same  speaker,  on  the  same  occasion,  called  inditfer- 
ently  elders  or  bishops.  Presbyter  comes  from  the 
word  presbuteros,  and  means  the  same  as  elder.  In 
Titus  i.  5,  Paul  says  he  left  this  son  in  the  common 
faith  in  Crete  to  ordain  elders  in  every  city.  But  in 
the  seventh  verse,  when  describing  the  character  of 
these  same  persons,  he  calls  them  bishops.  We  there- 
fore conclude  that  there  is  but  one  order  of  ministers 
in  the  Christian  church ;  that  these  words  elder, 
presbyter,  and  bishop,  refer  to  the  same  order,  being 
used  to  express  difterent  phases  of  the  ministerial 
character.  JSlder,  or  presbyter,  refers  to  the  qual- 
ities of  age,  experience,  and  wisdom ;  bishop  refers 
to  the  authority  in  overseeing,  superintending,  and 
ruling.     (I.  Peter  v.  1-3 ;  Phil.  i.  1.) 


174  CHRISTIAN    CO-OPERATION 

V.     Definition  of  Terms. 

1.  All  exhorter  is  one  who  is  thought  to  have 
character,  talent,  and  ability  for  such  work,  and 
carries  a  written  permission  to  exercise  himself  in 
earnest  talk  to  warn  men  to  llee  from  the  wrath  to 
come,  to  stir  up  the  people  against  sin,  and  stimu- 
late them  to  the  exercise  of  diligence,  patience, 
hope,  cheerfulness,  and  good  works.  "  The  pri- 
mary sense  of  exhort  seems  to  he,  to  excite,  to  give 
strength,  spirit,  or  courage."  And  so  long  as  we 
are  surrounded  by  so  many  evil  influences,  and  are 
so  much  inclined  to  apathy,  there  will  be  a  demand 
for  men  to  incite  us  by  words,  to  urge  us  by  argu- 
ments to  good  deeds  and  a  laudable  course  of 
action. 

2.  A  licentiate  is  one  who  is  studying  for  the 
regular  ministry.  He  has  not  as  yet  taken  orders, 
but  has  a  permit  to  exercise  himself  to  the  extent 
of  his  ability  in  exhorting,  preaching,  holding 
meetings,  and  in  pastoral  labor.  He  may  be  under 
the  direction  of  the  quarterly  or  annual  conference. 
But  he  can  not  solemnize  marriages  (except  in 
special  cases),  administer  the  sacraments,  or  assist 
in  ordination.  He  is  simply  a  layman  who  thinks 
he  ought  to  preach,  carrying  from  the  church  a 
written  permission  to  exercise  himself  to  a  certain 
extent,  and  thus  test  his  fitness  for  the  work  of  the 
ministry.  He  pursues  a  regular  and  prescribed 
course  of  study  under  the  quarterly  or  annual  con- 
ference, is  subjected  to  annual  examinations,  and 
is  advanced  to  the  next  year's  course  of  reading, 
or  is  directed  to  review  the  past  year's  course  as 
the  examining  committee  thinks  best,  judging  from 
his  proficiency  in  his  studies  and  labors. 

3.  A  local  preacher  is  a  licentiate  or  an  elder 
who  does  not  take  any  regular  work  from  tlie  con- 


IN   ACTUAL   LIFE.  175 

ference,  but  exercises  himself  in  a  local  capacity, 
as  opportunity  may  offer.  These  are. usually  such 
whose  circumstances  will  not  permit  them  to  de- 
vote themselves  exclusively  to  the  work  of  the 
ministry.  They  are  helps  in  the  church,  and  ren- 
der efficient  service  in  the  territory  where  they 
reside. 

4.  A  local  elder  is  also  a  local  preacher.  But  he 
is  invariably  a  member  of  some  annual  conference, 
and  has  been  ordained  to  the  office  of  an  elder  in 
the  church  of  Christ,  but  does  not  itinerate  or 
travel  under  appointment  from  the  annual  confer- 
ence. 

5.  An  itinerant  is  a  minister  in  the  regular  work. 
He  travels  from  year  to  year,  unless  excused,  under 
the  direction  of  the  presiding  elder,  or  the  annual 
or  General  Conference.  He  is  what  the  Bible 
would  call  an  evangelist  or  a  pastor.  These  two 
offices  are  filled  by  our  itinerants.  They  are  tlie 
most  important  class  of  men  we  have,  having 
given  themselves  to  the  work  without  reserve. 
They  are  expected  to  devote  their  whole  time  to 
the  spread  of  the  gospel.  The  advancement  of  the 
cause  depends,  in  a  large  measure,  upon  their  ener- 
gy, efficiency,  management,  and  labors. 

6.  A  presiding  elder  is  an  elder  who  has  the 
charge,  oversight,  or  superintendence  of  a  certain 
number  of  fields  of  labor.  He  travels  over  this  dis- 
trict, preaches,  helps  to  administer  discipline,  coun- 
sels with  the  pastors  and  members  as  to  the  best 
methods  of  advancing  the  cause,  appoints  the  quar- 
terly and  camp  meetings,  superintends  in  the  quar- 
terly conferences,  helps  to  station  the  preachers,  and 
administers  the  ordinances  of  God's  house.  He  is  an 
elder  with  a  specific  kind  of  work  assigned  to  him. 
At  present  many  inexperienced  preachers  must  be 
used  to  supply  the  demands  for  preaching.    In  con- 


176  CHRISTIAN    CO-OPERATION 

sequence  of  this,  superintendents  are  necessary.  The 
pastors  need  help  at  their  sacramental  meetings. 
They  always  find  this  in  the  presiding  elder;  The 
people  Avant  a  change.  This  arrangement  gives 
them  a  change  every  three  months  for  the  Sabbath 
service.  It  gives  the  preacher-in-charge  compan- 
ionship, such  as  every  man  needs  in  his  own  sphere 
in  life. 

7.  A  bishop  is  an  elder  elected  for  four  years  to 
superintend  a  number  of  conferences  and  churches. 
This  is  not  a  distinct  order  of  ministers.  We  often 
call  them  simply  superintendents.  This  is  a  proper 
designation. 


VI.     The  Duties  of  Ministers. 

1.  By  reading,  study,  and  prayer  to  qualify 
themselves  for  their  work.     (I.  Tim.  iv.  13.) 

2.  To  engage  in  the  work  heartily,  willingly, 
and  for  the  glory  of  God.  (I.  Peter  v.  2 ;  I.  Cor. 
X.  31.) 

3.  To  feed  the  flock  of  God.  The  minister  is  a 
shepherd.  The  souls  of  men  need  food — the  good 
word  of  God — the  bread  of  heaven.  The  ministers 
must  dispense  this  bread  of  life.  (John  xxi.  15-17; 
I.  Peter  v.  2 ;  Acts  xx.  28.) 

4.  To  rule  over  the  church  of  Christ  in  the  fear 
of  God,  but  not  to  lord  it  over  God's  heritage, 
(L  Timothy  iii.  5;  v.  17;  Hebrews  xiii.  7,  17; 
1.  Peter  v.  3.) 

5.  To  be  watchmen  over  the  church  of  Christ. 
(Heb.  xiii.  17;  I.  Tim.  iv.  1-5.) 

6.  Labor  to  extend  the  Redeemer's  kingdom. 


IN  ACTUAL  LIFE.  177 

VII.     The  Support  of  the  Ministry. 

1.  The  priests  under  the  Jewish  law  got  the 
meat-ottering.  (Lev.  vi.  14;  ix.  10.)  The  sin-of- 
fering. (Lev.  vi.  26.)  The  trespass-offering.  (Lev. 
vii.  1-7.)  The  skin  of  the  burnt-offering.  (Lev. 
vii.  8.)  The  peace-oftering.  (Lev.  vii.  14 ;  ]N  um. 
V.  9,  10.)  In  the  eighteenth  chapter  of  l^umbers 
there  is  a  concise  statement  of  the  living  of  the 
priests,  commencing  at  the  eighth  verse  and  con- 
tinuing to  the  end  of  the  chapter.  It  is  worth  the 
reading.  (Deut.  xviii.  1 ;  See  also  Clarke's  Com- 
mentaries on  Genesis  xxviii.  at  the  end.) 

2.  The  law  of  the  New  Testament.  "The 
workman  is  worthy  of  his  meat."  (Matt.  x.  10.) 
"The  laborer  is  worthy  of  his  hire."  (Luke  x.  7; 
see  I.  Cor.  ix.,  especially  the  14th  verse.)  "  Even 
so  hath  the  Lord  ordained  that  they  which  preach 
the  gospel  should  live  of  the  gospel."  "Let  him 
that  is  taught  in  the  word  communicate  unto  him 
that  teacheth  in  all  good  things."  (Gal.  vi.  6.) 
This  evidently  means  that  the  ministry  should  be 
amply  supported.  (See  also  I.  Tim.  vi.  17,  18;  Acts 
xxviii.  10 ;  Matt.  ii.  11.) 

3.  The  law  of  our  churches.  It  is  made  the 
duty  of  each  member  to  pay  toward  the  support  of 
the  itinerant  ministry,  quarterly,  or  oftener  if  need 
be,  in  proportion  as  the  Lord  hath  prospered  him. 
Otterbein  was  a  settled  pastor.  His  wants  were 
supplied  by  the  church  at  Baltimore.  This  was  his 
charge.  The  early  ministers  did  not  devote  them- 
selves entirely  to  the  work,  and  made  but  few 
changes.  Men's  expenses  then  were  much  less  than 
now.  The  early  ministers  were  mostly  mission- 
aries, embarking  in  a  new  enterprise.  They  were 
at  little  expense  for  education  or  outfit,  and  were 
willing   to   make    sacrifices   for   conscience'   sake. 

12 


178  CHRISTIAN  CO-OPERATION 

The  evangelist  who  devotes  himself  exclusively  to 
the  work,  unless  he  has  an  ample  fortune  to  spend, 
must  be  supported  by  the  peo[)le.  This  is  the  Bible 
doctrine.  The  churches  which  support  their  min- 
isters best  will  succeed.  God,  the  institutions  of 
the  church,  and  the  ministers  have  demands  on  the 
property  of  the  membership.  The  minister  may 
bestow  his  labors  on  the  church  if  he  chooses. 
This  is  his  privilege.  He  also  has  the  right  to  de- 
mand pay.  The  church  can  not  with  impunity  re- 
fuse to  pay  the  just  demands  of  those  who  labor 
among  them  in  word  and  doctrine.  It  is  a  debt 
that  must  be  paid,  not  grudgingly,  but  freely  and 
willingly.  It  is  an  obligation  that  rests  upon  the 
church.  Refusal  will  bring  leanness  of  soul,  bond- 
age to  sin,  and  paralysis  to  the  cause. 

VARIETY   IN    THE   MINISTRY. 

Care  should  be  taken  to  encourage  men  of  differ- 
ent mental  and  sensational  developments.  Thus 
will  monotony  be  avoided  in  public  administrations. 
Thus  various  classes  of  minds  in  the  community 
may  be  interested  and  fed  on  divine  things.  By  it 
we  will  have  a  better  development  of  theoretical 
and  practical  Christianity.  Variety  is  seen  every- 
where in  nature,  in  art,  and  in  science.  Why  not 
realize  it  in  religion,  and  in  the  ministr}-?  We 
look  too  much  to  our  own  pleasure,  and  not  enough 
to  our  religious  profit.  We  ought  to  encourage 
every  degree  and  variety  of  talent  at  all  fit  for 
this  work.  The  man  who  pleases  our  tastes  least 
may  benefit  us  most  by  stirring  up  and  exercising 
some  dormant  or  undeveloped  faculty.  Under  the 
sensational  man  our  feelings  may  be  developed. 
The  logical  man  will  cultivate  our  reason.  The 
liistorical  man   will    furnish    us   with  facts.     The 


IN  ACTUAL  LIFE.  179 

didactic  preacher  will  teach  us.  The  sons  of  thun- 
der will  awaken  our  fears  and  put  a  restraint  upon 
our  passions.  The  fault-finder  may  point  out  our 
errors.  The  sons  of  consolation  will  bring  the 
healing  balm  to  our  souls.  The  Johns  will  dis- 
course to  us  of  love,  while  Paul  will  reason,  and 
James  and  Jude  denounce.  We  should  love  all, 
hear  all,  appreciate  all,  support  all,  that  they  may 
continue  in  the  ministry  and  finish  their  work,  and 
instrumentally  save  the  souls  of  the  people. 


CHAPTER  VIL 

EDUCATION  IN  THE  CHURCH. 


I.    An  Identified  Idea. 

The  Hebrew  is  emphatically  a  sign  language. 
Its  alphabet  is  a  group  of  pictures,  which,  if  it 
were  not  for  the  sanctity  that  hangs  around  it  on 
account  of  the  record  it  has  made,  might  be  called 
a  fit  companion  of  the  child's  primer.  It  is  a  sys- 
tem of  object  lessons,  designed,  in  ruder  ages,  to 
convey  to  the  minds  of  men  important  instruction 
in  domestic  and  public  economy,  politics,  ethics, 
and  religion.  In  modern  "  object  lessons,"  we  see 
an  eitbrt  to  return  to  this  ancient  and  venerable 
mode  of  teaching. 

The  Hebrew  language  abounds  in  figures  ot 
speech.  It  pictures  thought  in  nature's  gayest 
habiliments.     The  mental  images   of  that  people 


180  CHRISTIAN  CO-OPERATION 

come  to  ns  dressed  in  the  scenes  of  the  Holy  Land. 
Ancient  Palestine  still  lives  in  her  sacred  record. 
In  those  pages,  her  sky  still  dazzles  in  splendor. 
Her  "  heavens  declare  the  glory  of  God,  and  the 
firmament  showeth  his  handiwork."  Her  hills 
still  skip  like  lambs  and  fatlings.  Her  plains,  deep 
ravines,  nooks  and  hill-sides,  in  those  pages,  still 
smile  with  plenty.  "  The  tall  cedars  of  Lebanon  " 
wave  in  all  their  ancient  grandeur.  Her  lakes  lie 
among  the  mountains,  smiliug  in  the  sun,  or  they 
swell  and  rush,  and  roar  and  foam  in  the  furious 
storms.  Her  rivers  bellow  down  their  rocky  and 
angling  channels.  Her  temple  of  gold  and  jems  is. 
imperishable.  It  stands,  a  substantial  reality  be- 
fore the  mind,  in  that  inimitable  word-picture  in 
the  book  of  Chronicles.  The  queen  of  Sheba  is 
gone,  but  her  words  and  the  sights  she  saw  are  cut 
too  deeply  in  the  brow  of  time  to  be  efl'aced.  The 
cups  and  pots,  and  brazen  vessels,  and  tongs,  and 
snuffers,  and  candlesticks  of  gold,  and  spoons,  and 
censers,  and  tables,  and  oxen,  &c.,  stand  before  us 
in  living  colors.  It  all  looks  so  beautiful,  so  life- 
like, we  love  to  linger  about  and  feast  our  eyes  on 
the  picture.  Well,  it  may  do  us  good  to  indulge 
our  tastes  a  little.  Let  us  copy,  and  note  the 
strength  of  expression,  the  boldness  of  thought, 
the  material  dressing,  and  the  happy  effect  of  a 
well-chosen  circumlocution : 

"Happy  is  the  man  that  findcth  wisdom,  and  the 
man  that  getteth  understanding :  for  the  mer- 
chandise of  it  is  better  than  the  merchandise  of 
silver,  and  the  gain  thereof  than  fine  gold.  She  is 
more  precious  than  rubies:  and  all  the  things 
thou  canst  desire  are  not  to  be  compared  unto  her. 
Length  of  days  is  in  her  right  hand;  and  in  her  left 
hand  riches  and  honor.  Her  ways  are  ways  of 
pleasantness,  and  all  her  paths  are  peace.     She  is  a 


IN  ACTUAL  LIFE.  181 

tree  of  life  to  them  that  lay  hold  upon  her :  and 
happy  is  every  one  that  retaineth  her.  The  Lord 
by  wisdom  hath  founded  the  earth  ;  by  understand- 
ing hath  he  established  the  heavens.  By  his 
knowledge  the  depths  are  broken  up,  and  the 
clouds  drop  down  the  dew."     (Prov.  iii.  13-20.) 

What  deep  thoughts,  what  sublime  sentiments 
often  lie  hid  in  Chaldee  and  Hebrew  roots.  Would 
that  I  could  turn  the  keys.  My  soul  pants  for 
a  sight  of  the  mysteries  in  those  uncouth  forms. 
Are  they  lost  to  us?  It  can  not  be.  Yet  some 
would  lock  them  up  eternally  to  all  common  minds. 
Are  not  some  of  those  ideas  in  other  tongues?  It 
may  be.  We  will  look :  "  Happy  is  the  man  that 
findeth."  This  I  can  comprehend.  Thank  God  for 
the  promise.  We  may  find.  Look  there !  An  im- 
age, a  figure  of  beauty,  a  host  comes !  Let  us  flee ! 
No,  no !  we  will  not  be  frightened  !  Let  us  stand  to 
our  post !  Oh,  now  we  know.  It  is  plain.  The 
forms  are  familiar.  Thank  God  for  a  dream,  a  hope, 
a  shadow,  a  glimpse,  a  full  but  strange  view,  and 
finally  a  beautiful  recognition  of  truth.  Ah  !  we 
are  not  among  the  tombs  where  ghosts  frighten  the 
soul,  though  we  be  in  the  region  of  the  dead  lan- 
guages.    Living  thought  is  here. 

Facts  which  we  can  not  ignore  force  themselves 
upon  us  with  all  the  weight  of  six  thousand  year?. 
These  are,  that  man  is  an  intelligent  being  with  a 
high  duty,  an  eternal  destiny ;  that  he  has  an  ex- 
pansive mind  capable  of  an  indefinite  development; 
that  he  must  be  taught,  and  that  this  is  best  done 
by  systematic  work;  that  he  is  controlled  in  a  large 
measure  by  his  surroundings;  that  he  may  be  el- 
evated and  refined,  or  degraded  and  sensualized; 
that  he  has  a  wonderful  power  of  adaptation,  and 
may  be  fitted  for  any  station  in  life,  or  may  be  in- 
ured  to  almost  any  hardship,  toil,  condition,  or 


182  CHRISTIAN   CO-OPERATION 

climate  ;  and,  finally,  that  he  is  capable  of  becoming 
much  more  than  he  is,  both  in  this  lite  and  in  the 
life  to  come,  and  consequently,  that  man  is  a  com- 
pound and  complex  being,  made  for  a  life  iu  two 
worlds,  and  that  if  we  would  meet  his  wants  we 
must  know  that  he  has  an  outer  and  inner  nature, 
demanding  physical  and  spiritual  aliment. 

These  thoughts,  so  large  in  comprehension,  so 
wide  in  practice,  are  held  up  to  our  view  in  the 
hackneyed  word  education.  This  term,  though 
trite,  opens  to  us  entrancing  scenes  of  mind,  soul, 
and  life  beauty.  It  is  a  fit  symbol  for  a  world  ot 
wisdom  and  understanding.  Own  truly  what  this 
common  term  indicates,  and  you  have  the  magic 
key  which  unlocks  every  drawer  approachable  in 
the  whole  domain  of  God.  Coined  for  our  mother 
tongue,  from  two  Latin  words  E  and  duco,  and 
bearing  their  meaning,  it  signifies  drawing  or  lead- 
ing out  the  soul  after  spiritual  good,  the  mind  after 
true  knowledge,  and  the  body  after  physical  vigor. 
It  opens  to  us  channels  of  thought  that  lose  them- 
selves in  the  sIvy,  and  carry  the  soul  away  on 
flights  of  substantial  bliss  more  delightsome  than 
the  atmosphere  of  Eden  or  ITesporides.  It  points 
the  longing  spirit  away  to  that  far-oii"  land  where 
is  found  the  fabled  fountain  which  gives  to  those 
who  bathe  in  its  waters  eternal  youth.  It  leads  man 
in  the  shining  pathway  that  ends  in  the  broad  acres 
of  l)lissful  immortality. 

"We  have  before  us,  seemingly,  two  subjects.  SoV 
onion  defines  the  one.  He  calls  it  "wisdom"  and 
"understanding."  It  is  a  comi)Ound  subject.  We 
define  the  other.  It  is  education.  Oar  work  is  very 
imperfect.  But  the  subjects  are  one.  Who  can 
donl)t  the  identity?     Expansion  may  help  us. 

There  is  an  Eden  state  for  man.  All  is  not  lost. 
He  may  again  breathe  a  pure  and  heavenly  atmos- 


IN  ACTUAL  LIFE.  183 

phere.  In  Christ  he  may  gain  what  he  lost  in 
Adam.  The  heart  sighs  after  happiness.  The 
world  runs  mad  after  this  state  of  mind.  It  is 
sought  in  a  thousand  wa}  s.  It  often  eludes  their 
grasp.  And  many  know  not  what  happiness  is. 
It  is  that  satisfaction  which  the  mind  has  in  the 
enjoyment  of  real  good.  Happiness  is  absolute  and 
relativ^e.  The  first  can  not  be  obtained  here.  It  lies 
beyond  the  river.  The  second  is  ours  to  possess  and 
enjoy;  for  we  read  that  '■'■happy  is  the  man,"  or, 
the  man  is  happy.  Tliis  is  a  fact.  The  Bible 
points  out  the  way;  walk  ye  in  it.  If  the  great  de- 
sire of  the  human  heart  be  happiness,  and  the  Bi- 
ble points  out  the  only  true  way  to  insure  this 
state  of  mind  and  life,  then  those  who  aim  to 
take  the  Bible  from  our  system  of  education  must 
be  counted  the  enemies  of  the  race. 

Wisdom.  The  original  of  this  term  is  variously 
translated.  Its  prominent  renderings  are,  "that 
which  is  enterprise,  completeness,  substance,  the 
whole  constitution,  wisdom,  law,  sound  wisdom, 
solid,  complete  happiness,  solidity  of  reason  and 
truth,  the  complete  total  sum."  Its  special  and  lit- 
eral meaning  is  said  to  be  substance  or  essence. 
Its  popular  meaning  in  the  English  language  is 
"the  right  use  of  knowledge,"  the  proper  adapta- 
tion of  means  to  an  end.  Understanding  is  that 
state  of  the  mind  which  apprehends  the  true  rela- 
tion of  things.  It  is  the  passive  part  of  wisdom. 
Understanding  is  right  knowledge ;  wisdom  is  right 
action.  The  one  is  mental  furniture;  the  other  is 
the  adjusting  of  that  furniture  to  the  proper  ends 
in  life.  And  yet  the  book  that  corrects  the  judg- 
ment, informs  the  understanding,  teaches  sound 
^^^sdom  and  discretion,  that  points  out  the  true  way 
to  attain  the  best  ends  in  life,  is  by  some  to  be  ex- 
cluded from  the  schools.  O  Infidelity  and  Rome ! 
what  do  ye? 


184  CHRISTIAN  CO-OPERATION 

Men  are  not  born  scholars.  Sages  come  by  toil. 
Education  is  not  a  free  gift;  it  is  an  acquisition. 
"  He  that  would  win  must  labor  for  the  prize." 
Idlers  can  not  loiter  in  the  mart  of  knowledge. 
"  Truth  lies  in  a  well."  Only  those  who  dip  deep, 
and  draw,  enjoy  the  boon.  "Much  study  is  a 
weariness  of  the  flesh."  Industry,  activity,  ener- 
gy, and  perseverance  must  be  used  in  the  pursuit 
of  wisdom  and  understanding.  Get  an^jind  imply 
action.  "The  fear  of  the  Lord  is  the  beginning  of 
wisdom."  No  book  is  so  well  calculated  to  teach 
this  fear  of  the  Lord  as  God's  own  word.  If  man 
is  to  be  started  right  in  the  race  of  life;  if  he  is  to 
be  kept  right ;  if  he  is  to  have  set  before  him  proper 
motives  for  action,  do  not  take  away  the  Bible. 
Nothing  else  can  till  the  place  it  occupies.  We 
can  not  separate  education  and  the  Bible.  Educa- 
tion is  bound  up  in  the  Bible.  They  must  fall  and 
rise  together.  The  success  of  the  one  is  the  suc- 
cess of  the  other.  Take  the  Bible  out  of  the  schools 
and  you  take  education  out  of  them.  If  it  were 
possible  to  have  it  so,  what  would  education  be 
without  the  Bible?  Pray  tell  me.  It  would  be  a 
monstrous,  distorted,  inhuman  thing,  more  fit  for 
hdl  than  earth  or  heaven.  Men  need  moral  re- 
straint, moral  culture,  moral  encouragement.  They 
need  just  such  motives  as  we  find  in  the  Bible. 
And  those  who  seek  to  destroy  the?e  restraints 
and  remove  these  motives  are  the  worst  enemies  of 
mankind.  They  aim  a  death-blow  at  man's  dear- 
est hopes  in  this  life  and  in  the  life  to  come.  Under 
the  pretense  of  making  man  more  free  and  happy, 
they  are  insidiously  trying  to  i)ut  upon  his  soul  the 
heaviest  chains  of  the  most  severe  and  galling 
slavery.  They  wish  to  bring  his  body  into  bond- 
age. "  Whom  the  Son  maketh  free,  shall  be  free 
indeed."     They  would  poison  man's  cup  of  hap[)i- 


IN  ACTUAL  LIFE.  185 

ness  for  time  and  eternity.  To  take  God's  book  of 
wisdom  and  knowledge  and  understandinsi;  from 
the  schools  is  but  one  step.  This  accomplished, 
tliey  will  not  stop.  They  hate  God.  They  hate 
his  word.  They  hate  the  souls  of  men.  They  hate 
truth.  They  hate  all  that  is  good.  It  is  a  contest 
between  light  and  darkness. 


II.    An  Historical  Resume. 

The  following  extract  is  taken  from  "  The  His- 
tory and  Progress  of  Education,"  published  by  A.  S. 
Barnes  &  Company,  New  York  and  Chicago,  1869, 
pp.  118,  119  :  "  In  this  brief  sketch  of  the  educa- 
tional condition  of  the  nations  unaffected  by  Chris- 
tianity, we  can  not  fail  to  be  impressed  with  the 
following  facts:  That  education  was  universally 
considered  as  the  privilege  or  perquisite  of  the 
higher  classes  alone ;  that  it  was  generally  regarded 
as  an  affair  of  the  state ;  and  its  object  was  the 
preparation  of  the  youth  for  a  military,  political,  or 
priestly  career;  that  the  masses  were  purposely 
kept  in  the  most  abject  ignorance,  as  thereby  they 
were  the  more  readily  controlled  by  the  intelligent 
few  ;  that  in  most  countries  the  privilege  of  educa- 
tion was  denied  to  the  female  sex,  except  in  case  of 
those  who  were  unchaste;  and  that  the  motives  of 
religion,  morality,  or  philanthropy  had  no  influence 
in  the  promotion  of  intellectual  culture." 

"Hear,  0  Israel :  The  Lord  our  God  is  one  Lord : 
and  thou  shalt  love  the  Lord  thy  God  with  all 
thine  heart,  and  with  all  thy  soul,  and  with  all  thy 
might.  And  these  words,  which  I  command  thee 
this  day,  shall  be  in  thine  heart :  and  thou  shalt 
teach  them  diligently  unto  thy  children,  and  shalt 


186  CHRISTIAN  CO-OPERATION 

talk  of  them  wlien  thou  sittest  in  thine  house,  and 
when  tliou  walkest  by  the  way,  and  when  thou 
liest  down,  and  when  thou  risest  up.  And  thou 
shalt  bind  them  for  a  sign  upon  thine  hand,  and 
they  shall  be  as  frontlets  between  thine  eyes." 
(Deut.  vi.  4-8;  see  also  Deut.  xi.  18,  19,  20;  Prov. 
iii.  13-20.)     This  we  hear  among  the  Jews. 

This  people  were  diligently  instructed  in  their 
law.  Their  system  of  education  comprehended  re- 
ligion, to  which  I  have  just  referred,  literature,  and 
politics.  They  also  had  a  knowledge  of  the  me- 
chanical arts,  and  of  agriculture. 

History  and  chronology  are  combined  in  the 
book  of  Moses,  etc.  They  made  musical  instru- 
ments and  played  upon  them.  Hence  they  were 
not  ignorant  of  the  tine  arts.  They  wrote  i)oetry. 
Solomon  exhibits  much  skill  in  moral  philosophy. 
The  book  of  Job  shows  a  knowledge  of  science; 
They  had  a  knowledge  of  surveying  and  mensura- 
tion. Arithmetical  numbers  are  frequently  referred 
to.  Josephus  speaks  of  school-teachers  and  of  per- 
sons who  devoted  themselves  to  the  training  of  tlie 
young.  After  the  Babylonish  captivity  the  Jews 
seem  to  have  been  more  careful  in  the  education  of 
their  young.  They  attributed  that  calamity  to 
their  neglect  in  this  matter.  They  went  so  far  as 
to  confer  a  kind  of  academical  degree  on  the  pupils 
in  these  Jewish  seminaries.  (Jahn's  Bib.  Arch., 
p.  118.) 

Mosheim  says,  "It  is  indeed  worthy  of  observa- 
tion, that,  corrupted  as  the  Jews  were  with  the  er- 
rors and  superstitions  of  the  neighboring  nations, 
they  still  preserved  a  zealous  attachment  to  the  law 
of  Moses,  and  were  exceedingly  careful  that  it 
should  not  suffer  any  diminution  of  its  credit,  or 
lose  the  least  degree  of  veneration  due  to  its  divine 
authority.  Hence  synagogues  were  erected  through 


IN  ACTUAL    LIFE.  187 

out  the  province  of  Judea,  in  which  the  people  as- 
sembled for  the  purposes  of  divine  worship,  and  to 
hear  their  doctors  explain  and  interpret  the  Holy 
Scriptures.  There  were,  besides,  in  the  more  pop- 
ulous towns,  public  schools,  in  which  learned  men 
were  appointed  to  instruct  the  youth  in  divine 
things,  and  also  in  other  branches  of  science.  And 
it  is  beyond  all  doubt  that  these  institutions  con- 
tributed to  maintain  the  law  in  its  primitive  au- 
thority, and  to  stem  the  torrent  of  iniquity."  (Ch. 
Hist.,  p.  8.) 

This  state  of  things  Christ  never  censured,  but 
followed  in  the  same  line  of  thought,  and  made  it 
a  leading  part  of  his  business  to  teach.  Taking  the 
disciples  as  rough  stones  from  the  quarry,  he  so 
trained  and  dressed  them  through  a  term  of  three 
years  that  they  became  the  master-spirits  of  the 
age.  In  consonance  with  this,  "the  early  Christians 
took  all  possible  care  to  accustom  their  children  to 
the  study  of  the  Scriptures,  and  to  instruct  them 
in  the  doctrines  of  their  holy  religion ;  and  schools 
were  everywhere  erected  for  this  purpose,  even 
from  the  very  commencement  of  the  Christian 
church."  They  also  had  schools  of  a  higher  grade 
for  those  of  riper  years,  especially  for  those  who 
aspired  to  the  office  of  teacher  in  the  early  church. 
St.  John  had  one  of  this  kind  at  Ephesus;  Polycarp 
at  Smyrna.  The  world-renowned  catechetical 
school  at  Alexandria  in  Egypt  is  supposed  to  have 
been  erected  by  St.  Mark.     (Mosheim,  p.  25.) 


III.    Our  Educational  Facilities. 

The  good   Otterbein  was   a  fine  scholar.     This 
must  not  be  forgotten  by  his  followers.     He  was 


188  CHRISTIAN    CO-OPERATION 

learned  in  German,  Latin,  Hebrew,  Greek,  pliilos- 
ophy,  and  theology.  His  accepting  men  of  less 
culture  in  the  ministry  was  a  necessity,  for  the 
harvest  truly  was  plenteous  and  the  laborers  but 
few. 

In  the  tenth  section  of  the  old  Baltimore  church- 
book  we  read  as  follows  :  "  The  church  to  establish 
and  maintain  a  German  school,  as  soon  as  possible; 
the  vestry  to  spare  no  eftbrt  to  procure  the  most 
competent  teachers,  and  to  devise  such  means  and 
rules  as  will  promote  the  best  interests  of  the 
school."  This  speaks  for  itself.  Is  the  Baltimore 
church  carrying  out  the  earnest  wish  of  its  founder? 

Parents  are  exhorted  in  the  Discipline  to  pray 
with  their  children  morning  and  evening,  and  to 
set  them  an  example  in  all  the  Christian  virtues. 
There  ought  also  to  be  added  to  this  seetion — "  and, 
to  the  best  of  their  abilities,  diligently  instruct 
them  in  the  doctrines  of  God's  word." 

Again :  the  question  is  asked,  "  What  shall  be 
done  for  the  benefit  of  the  rising  generation  ? 
Answer.  Let  him  who  is  in  any  way  zealous  for 
God  and  the  souls  of  men,  begin  the  work  imme- 
diately. Wherever  children  are  found,  speak 
freely  to  them  and  instruct  them  diligently;  exhort 
them  to  be  good,  and  pray  with  them,  earnestly  yet 
simply  and  plainly,  that  they  may  learn  to  know 
their  Creator  and  Redeemer  in  the  days  of  their 
youth." 

A  number  of  books  and  papers  are  now  pub 
lished  by  us  at  Dayton,  Ohio,  and  elsewhere.  These 
are  very  important  aids  in  mental  and  moral  cult- 
ure. And  as  the  demand  grows  the  facilities  in- 
crease. In  another  part  of  this  work  will  be  seen 
a  full  statement  of  this  enterprise. 

Our  Sabbath-schools  must  not  be  forgotten. 
They  were  at  first  wholly  on  the  union  plan.   Then 


IN   ACTUAL   LIFE.  189 

they  assumed  a  kind  of  inorganic  independent 
shape.  Now  they  are  being  rapidly  systematized, 
are  gathering  a  permanent  fund  for  mission  and 
publication  work,  and  are  being  supplied  four  times 
a  month  with  papers;  also,  the  "Lesson  Leaves" 
and  monthly  Bible  Teacher.  These  schools  are  do- 
ing a  good  work,  and  are  securing  excellent  results 
in  moral  culture  and  religious  development. 

Literary  schools  are  springing  up  among  us  in 
different  parts  of  the  country,  and  are  doing  good 
service  in  the  cause  of  education.  Our  impress  has 
perhaps  never  been  more  sensibly  felt  than  since 
we  have  been  sending  men  out  from  these  schools. 
They  are  well  worthy  the  patronage  of  all  those 
who  have  the  interests  of  the  cause  at  heart.  The 
more  our  young  people,  and  others  (for  they  are 
open  to  all),  crowd  these  halls  of  learning  the  better 
will  it  be  for  the  country  and  the  church.  The  Bi- 
ble, the  history  of  the  past,  the  experience  of  the 
present  age,  and  the  demands  which  loom  up  in 
the  future,  all  speak  in  favor  of  a  high  degree  of 
mental,  physical,  and  moral  culture,  just  such  as 
these  schools  propose  to  give. 

The  Scripture  Compend,  published  by  authority 
of  the  General  Conference,  and  containing  forty- 
six  pages  and  one  hundred  and  forty  one  questions, 
is  a  small  book  worth  about  ten  cents,  designed  to 
go  over,  in  the  form  of  questions  and  answers,  the 
leading  points  of  doctrine  in  the  Holy  Scriptures. 
It  is  something  that  should  be  in  every  family  and 
in  the  hands  of  every  child.  It  is  really  a  cat- 
echism under  another  name.  It  may  be  an  excellent 
help  to  parents  and  Sabbath-school  teachers  in  com- 
municating religious  instruction  to  children. 

It  is  so  now,  it  has  been  so  in  the  past,  and  will 
likely  be  so  in  the  future,  that  ministers  are  in  a 
great  measure  the  educators  of  the  age.      Efforts 


190  CHRISTIAN    CO-OPERATION 

have  been  made  to  drive  tliem  out  of  this  fiehl,  l)ut 
with  little  success.  Tliey  are  peculiarly  fitted  tor 
this  work  by  habits  of  thought,  social  position, 
moral  character,  and  acquired  ability.  And  as  the 
trainins:  of  the  head  and  heart  are  so  intimately 
connected  it  is  not  difiicult  to  see  how  a  minister  of 
the  gospel  may  easily  fall  into  teaching  science.  It 
has  never  been  proved  wrong  for  him  to  do  so,  es- 
pecially as  he  can  make  it  subservient  to  the  great 
work  of  saving  souls.  Among  us,  four  years  are 
given  to  a  full  course  of  preparation  for  the  min- 
istry. This  requires  the  reading  of  some  fifteen 
books,  with  a  recommendation  to  read  some  sixteen 
more,  and  includes  some  six  examinations.  Those 
who  have  received  a  theological  training  in  some 
school  are  not  required  to  take  this  course.  The 
object  of  the  above  prescribed  course  is  to  furnish 
men  competent  to  teach  and  defend  the  doctrine 
they  would  advocate,  and  if  pursued  as  it  should 
be,  will  at  least  furnish  us  with  first-class  religious 
educators. 


IV.     Condensed  Arguments. 

I.  God  is  wise.  He  is  our  example.  He  is  the 
object  of  our  worship.  We  become  assimilated  to 
the  oliject  which  we  worship.  As  we  become  more 
godlike  we  must  necessarily  become  more  wise. 
(I.  !Sam.  ii.  3;  Job  xxi.  22;  Psalms  Ixxiii.  1;  xciv. 
10;  Prov.  ii.  6,  7;  iii.  19.) 

II.  God  made  man  .wise.  He  made  him  in  his 
own  image.  As  God  is  wise,  man  made  in  his  im- 
age must  have  been  wise  also.  ]Iis  vast  knowledge 
and  wisdom  are  evinced  in  appropriately  naming 
all  the  animals,  by  knowing  their  natures  and  ends, 


IN   ACTUAL   LIFE.  191 

by  recognizing  at  once  the  true  character  and 
sphere  of  Eve.  God  made  man  very  good.  Wis- 
dom was  a  part  of  that  goodness.  Hence  we  con- 
chide  that  since  God  made  man  wise  he  must 
desire  him  to  be  so. 

III.  When  man  lost  his  primitive  character  by 
sin,  God  at  once  set  a  plan  on  foot  to  restore  him 
to  his  lost  estate.  He  gave  him  laws,  teachers,  ex- 
amples, and  a  Redeemer,  that  he  might  "renew  him 
in  knowledge  after  the  image  of  him  that  created' 
him."  To  suppose  that  God  delights  in  ignorance 
when  he  has  taken  such  pains  to  teach  him  wisdom 
and  knowledge  is  the  height  of  presumption.  God 
desires  man  to  be  wise,  or  he  would  not  try  to  make 
him  so. 

IV.  Those  whom  God  delights  to  honor  are  al- 
most invariably  men  of  cultivation — men  of  wisdom. 
Thus  we  have  honorable  mention  made  of  Abra- 
ham, Moses,  Joshua,  Samuel,  David,  Solomon, 
Daniel,  and  Paul.  If  God  was  opposed  to  mental 
and  soul  culture,  why  does  he  hold  up  to  our  view 
such  illustrious  examples  of  wisdom  ? 

V.  When  God  wished  a  deliverer  for  his  people 
Israel  from  the  bondage  of  Egypt  he  did  not  choose 
an  ignoramus.  He  chose  a  man  "  learned  in  all  the 
wisdom  of  the  Egyptians."  He  laid  open,  too,  be- 
fore him  the  deep  mysteries  of  heaven,  and  talked 
with  him  face  to  face. 

VI.  Solomon  asked  of  God  wisdom,  "  an  un- 
derstanding heart;"  and  it  so  pleased  the  Lord  that 
he  not  only  gave  him  wisdom,  but  also  added  what 
he  did  not  ask — "both  riches  and  honor."  (I. 
Kings  iii.  5-15.)  The  most  easy  inference  is  that 
if  God  was  pleased  with  Solomon  for  making  such 
a  prayer,  he  will  also  be  pleased  with  us  if  we  make 
the  same  request. 

VII.  "  For  the  Lord  sriveth  wisdom  :  out  of  his 


192  CHRISTIAN    CO-OPERATION 

moutli  cometli  knowledge  and  understanding," 
(Prov.  ii.  6.)  Wisdom  is  the  right  use  of  knowl- 
edge. Since  wisdom,  knowledge,  and  understand- 
ing come  from  God,  they  must  be  good  and  desira- 
ble. We  infer  that  God  is  pleased  when  we  possess 
these  qualifications.  What  God  gives  is  good. 
From  him  cometh  every  good  and  every  perfect 
gift.  To  say  that  we  are  not  to  take  what  God 
giveth  is  to  tell  a  palpable  falsehood. 

VIII.  The  encomiums  that  God  passes  upon 
wisdom  shows  us  that  he  desires  us  to  possess  it. 
"Wisdom  is  above  rubies."  (Prov.  xxviii,  18.) 
"Wisdom  is  the  principal  thing."  (Prov.  iv.  7.) 
"Wisdom  is  too  high  for  fools."  (Prov.  xxiv.  7.) 
"Wisdom  is  better  than  strength."  (Eccl.  ix.  16.) 
"Wisdom  is  justified  of  her  children."  (Matt.  xi. 
19;  Luke  vii.  35.) 

IX.  The  exhortations  of  the  Bible.  "Apply 
thine  heart  to  instruction,  and  thine  ear  to  the 
words  of  knowledge."  (Prov.  xxiii.  12.)  "  My  son, 
if  thou  wilt  receive  my  words,  and  hide  my  com- 
mandments with  thee;  so  that  thou  incline  thine 
ear  unto  wisdom,  and  apply  thy  heart  to  under- 
standing; yea,  if  thou  criest  after  /mowledge,  and 
liftest  up  thy  voice  for  understanding;  if  thou 
seekest  her  as  silver,  and  searchest  for  her  as  for 
hid  treasures ;  then  slialt  thou  understand  the  fear 
of  the  Lord,  and  find  the  knowledge  of  God." 
(Prov.  ii.  1-5.)  This  last  quotation  is  so  beautiful 
that  I  was  prompted  to  give  it  at  length.  Cer- 
tainly the  words  "commandments,"  "wisdom," 
"knowledge,"  and  "understanding"  must  amount 
to  what  is  called  in  modern  phraseology,  education, 
or  the  due  development  of  the  mind,  soul,  body, 
and  influence.  Could  language  be  used  if  God  de- 
sired men  to  be  in  mental  and  spiritual  darkness? 
"  Get  wisdom,  get  understanding."     "  Wisdom  is 


IN  ACTUAL  LIFE.  193 

the  priucipal  thing;    therefore   get  wisdom:    and 
with  all  thy  getting  get  understanding." 

X.  The  character  of  those  who  oppose  educa- 
tion is  an  argument  in  its  favor.  They  are  ignorant 
men,  or  men  who  have  some  wicked  or  selfish 
ends  to  accomplish  through  the  ignorance  of  oth- 
ers. Solomon  says,  "Fools  hate  knowledge." 
This  is  a  true  testimony,  corroborated  by  the  history 
of  the  world.  Again  he  says,  "  Wise  men  lay  up 
knowledge,  but  the  mouth  of  the  foolish  is  near 
destruction." 

XI.  We  are  encouraged  and  taught  to  pray  for 
wisdom.  The  case  of  Solomon  (I.  Kings  iii.  9) 
is  a  noted  example.  The  psalmist  says  (cxix.  66)  ^ 
"  Teach  me  good  judgment  and  knowledge."  No- 
tice the  substance  of  this  prayer.  First :  He  desires 
a  teacher.  Second :  To  be  taught.  Third :  To  have 
good  communicated  to  him — not  evil.  Fourth : 
He  would  have  his  judgment  strengthened.  Fifth: 
He  would  have  knoiuledge  imparted  to  him.  This 
is  the  true  course  of  instruction. 

XII.  Generally  speaking,  those  nations,  bodies 
of  men,  and  individuals  that  attend  to  the  true  de- 
velopment of  the  mind,  soul,  and  body,  that  pay  at- 
tention to  philosophy,  morals,  and  medicine,  are 
far  in  advance  of  those  who  neglect  these  things — 
they  are  happier  and  more  prosperous. 

13 


PART   III. 
THE    EVOLUTION. 


DOCTRINE,      CONSTITUTION,      AND     DISCIPLINE      OF       THE 

UNITED  BRETHREN    IN    CHRIST,  SYSTEMATICALLY 

ARRANGED. 

Additions  Marked  [  ]. 


To  many,  this  plan  of  co-operative  labor  among  Christian 
churches  will  not  be  new.  Many  will  see  it  here  for  the 
first  time.  Hence  we  give  it  entire.  It  is  arranged  top- 
ically, and  may  be  useful  for  reference.  Its  success  amid 
many  difficulties  should  entitle  it  to  a  candid  consideration, 
and  further  trial  in  Christian  effort.  Adopting  a  new  the- 
ory with  the  idea  of  working  it  up  to  a  success  has  but 
produced  division  in  the  past,  and  it  will  do  so  in  the  fu- 
ture. If  a  feasible  plan  which  will  admit  of  necessary 
modifications  can  be  found  already  in  existence,  it  will  be 
far  better  to  adopt  it  than  to  go  after  some  new  scheme, 
however  plausible  it  may  appear.  That  will  tend  to  unify 
— this  to  divide.  The  following  system  is  presented  for 
adoption.  The  reader  may  find  something  to  censure,  and 
much  to  approve. 


PART  III.— The  Evolution. 


CHAPTER    I. 
THE  CONFESSION  OF  FAITH. 


In  the  name  of  God  we  declare  and  confess  before  all 
men,  that  we  believe  in  the  only  true  God,  the  Father,  the 
Son  and  the  Holy  Ghost,  that  these  three  are  one :  the 
Father  in  the  Son,  the  Son  in  the  Father,  and  the  Holy 
Ghost  equal  in  essence  or  being  with  both;  that  this  triune 
God  created  the  heavens  and  the  earth,  and  all  that  in  them 
is,  visible  as  well  as  invisible,  and  furthermore  sustains, 
governs,  protects,  and  supports  the  same.  [Exodus  iii.  14; 
Isa.  xliv.  6;  xlviii.  12;  Rev.  i.  8,  11;  Deut.  vi.  43  Mark 
xii.  29;  Exod.  XX.  2,  3;  Isa.  xlii.  8;  John  xvii.  3,  11;  x.  30; 
iv.  23,  24;  I.  John  V.  7;  Gal.  iii.  20;  John  xiv.  26;  Luke 
xii.  12;  Heb.  iii.  7,  S;  Gen.  i.  i;  Psalms  cxlviii.  5;  Eph. 
iii.  9;  Col.  i.  16;  Rev.  iv.  11;  x.  6;  I.  Sam.  ii.,  especially 
verse  8;  Job  xxvi.  7;  Psalms  xxxiii.  5;  Gen.  xviii.  25; 
Exod.  xix.  5;  Psalms  xlvii.  i,  7;  Jas.  i.  17;  Acts  xiv.  15; 
I.  Cor.  viii.  6;  Heb.  i.  3.] 

We  believe  in  Jesus  Christ;  that  he  is  very  God  and 
man;  that  he  became  incarnate  by  the  power  of  the  Holy 
Ghost  in  the  Virgin  Mary,  and  was  born  of  her;  that  he  is 
the  Savior  and  Mediator  of  the  whole  human  race,  if  they 
with  full  faith  in  him  accept  the  grace  proffered  in  Jesus; 
that  this  Jesus  suffered  and  died  on  the  cross  for  us,  was 
buried,  arose  again  on  the  third  day,  ascended  into  heaven, 
and  sitteth  on  the  right  hand  of  God,  to  intercede  for  us, 


198  CHRISTIAN  CO-OPERATION 

and  that  he  shall  come  again  at  the  last  day,  to  judge  the 
quick  and  the  dead.  [John  i.  i;  xx.  28;  x.  30;  Heb.  1.  8; 
Sam.  V.  19;  Psalms  xlv.  6;  I.  John  v.  20;  i.  14;  Acts 
xiii.  30-38;  I.  Tim.  iii.  16;  Matt,  i,  18,  20;  Luke  i.  35; 
Matt.  i.  25;  Luke  ii.;  Isa.  xlv.  22;  Ezekiel  xxviii.,  especially 
verse  32;  Rev,  xxii.  17;  II.  Cor.  v.  14,  15;  Rom.  v., 
especially  verse  18;  Acts  xvi.  31;  Matt,  xvii.,  and  xviii.; 
Mark  xv.  and  xvi.;  Luke  xxiii.  and  xxiv.;  John  xix.,  xx.,  and 
xxi.;  Mark  xiv.  62;  xvi.  19;  Luke  xxii.  69;  Heb.  i.  3; 
viii.  i;  X.  12;  xii.  2;  I.  Peter  iii.  22;  1.  Tim.  iv.  i;  I.  Pe- 
ter iv.  5;    Rom.  xiv.  10;    II.  Cor.  v.  10.] 

We  believe  in  the  Holy  Ghost;  that  he  is  equal  in  being 
with  the  Father  and  the  Son,  and  that  he  comforts  the 
faithful,  and  guides  them  into  all  truth.  [Matt,  xxviii.  19; 
Mark  xiii.  11;  Luke  xii.  12;  John  xiv.  26;  Acts  ii.  4; 
also  iv.  31;  Rom  v.  5 ;  I.  Cor.  ii.  13;  Heb.  x.  15;  I. 
John  V.  7  ;  Titus  iii.  5,  etc.] 

We  believe  in  a  holy  Christian  church,  the  communion 
of  saints,  the  resurrection  of  the  body,  and  life  everlasting. 
[Matt.  xvi.  18;  Acts  ii.  47;  Eph.  i.  22;  v.  23,  24,  25,  27, 
32;  Col.  i.  18,  24;  John  X.  16;  xvii.  11,  21;  I.  Cor.  x.  13  ; 
iii  3-6;  xi.  17,  18;  John  v.  24-29;  Acts'iv.  2;  Rom.  vi. 
5;  I.  Cor.  XV. ;  Heb  vi.  2;  Dan.  xii.  2;  Matt.  xviv.  29; 
Luke  xviii.  30;  John  iii.  16;  Rom.  vi.  22;  Gal.  vi.  8;  I. 
Tim.  i.  16.] 

We  believe  that  the  Holy  Bible,  Old  and  New  Testa- 
ment, is  the  word  of  God ;  that  it  contains  the  only  true 
way  to  our  salvation ;  that  every  true  Christian  is  bound  to 
acknowledge  and  receive  it  with  the  influence  of  the  Spirit 
of  God,  as  the  only  rule  and  guide ;  and  that  without  faith 
in  Jesus  Christ,  true  repentance,  forgiveness  of  sins,  and 
following  aiter  Christ,  no  one  can  l)e  a  true  Christian. 
[John  xvii.  17;  I.  Cor.  i.  21;  II.  Tim.  iii.  16;  John  xiv.  23; 
I.  John  ii.  3-6;  read  all  of  I.  John;  Heb.  xi.  6;  Luke  xiii. 
3,  5;  Acts  ii.  38;  iii.  19;  xvii.  30;  Luke  xxiv.  47;  John 
iii-  3,  5,  75  Matt.  vi.  12;    Luke  xi.  4.] 

We  also  believe  that  what  is  contained  in  tlie  Holy 
Scriptures,  to-wit:  the  fall  in  Adam  and  redemption  through 
Jesus  Christ,  shall  be  preached  throughout  the  world.  [Ps. 
ii.  8;    Matt,  xxviii.  19,  20;    Mark  xvi.  15;    Luke  xxvi.  47.] 


IN  ACTUAL  LIFE.  199 

We  believe  that  the  ordinances,  viz:  baptism  and  the  re- 
membrance of  the  sufferings  and  death  of  our  Lord  Jesus 
Christ,  are  to  be  in  use,  and  practiced  by  all  Christian  so- 
cieties; and  that  it  is  incumbent  on  all  the  children  of  God 
particularly  to  practice  them;  but  the  manner  in  which 
ought  always  to  be  left  to  the  judgment  and  understanding 
of  every  individual.  Also  the  example  of  washing  feet  is 
left  to  the  judgment  of  every  one,  to  practice  or  not:  but 
it  is  not  becoming  for  any  of  our  preachers  or  members  to 
traduce  any  of  their  brethren  whose  judgment  and  under- 
standing in  these  respects  is  different  from  their  own, 
either  in  public  or  private.  Whosoever  shall  make  himself 
guilty  in  this  respect,  shall  be  considered  a  traducer  of  his 
brethren,  and  shall  be  answerable  for  the  same.  [Col.  ii. 
12;  Matt.  iii.  16;  Mark  xvi.  16;  Luke  iii.  21;  Acts  ii.  41; 
Gal.  iii.  27;  Matt.  xxvi.  26-30;  Mark  xiv.  22-26;  Luke 
xxii.  14-20;    I.  Cor.  xi.  23-29;  and  xiii.] 


CHAPTER   II. 

CONSTITUTION 


We,  the  members  of  the  Church  of  the  United  Breth- 
ren IN  Christ,  in  the  name  of  God,  do,  for  the  perfecting 
of  the  saints,  for  the  work  of  the  ministry,  for  the  edifying 
of  the  body  of  Christ,  as  well  as  to  produce  and  secure  a 
uniform  mode  of  action,  in  faith  and  practice,  also  to  de- 
fine the  powers  and  the  business  of  quarterly,  annual,  and 
general  conferences,  as  recognized  by  this  Church,  ordain 
the  following  articles  of  Constitution. 

ARTICLE  I. 

Section  i.  All  ecclesiastical  power  herein  granted,  to 
make  or  repeal  any  rule  of  discipline,  is  vested  in  a  general 


200  CHRISTIAN  CO-OPERATION 

conference,  which  shall  consist  of  elders,  elected  by  the 
members  in  every  conference  district  throughout  the  soci- 
ety; provided,  however,  such  elders  shall  have  stood  in  that 
capacity  three  years,  in  the  conference  district  to  which 
they  belong. 

Sec.  2.  General  Conference  is  to  be  held  every  four 
years;  the  bishops  to  be  considered  members  and  presid- 
ing officers. 

Sec.  3.  Each  annual  conference  shall  place  before  the 
society  the  names  of  all  the  elders  eligible  to  membership 
in  the  General  Conference. 

ARTICLE    II. 

Section,  i.  The  General  Conference  shall  define  the 
boundaries  of  the  annual  conferences. 

Sec  2.  The  General  Conference  shall,  at  every  session, 
elect  bishops  from  among  the  elders  throughout  the  Church, 
wko  have  stood  six  years  in  that  capacity. 

Sec.  3.  The  business  of  each  annual  conference  shall 
be  done  strictly  according  to  Discii)line;  and  any  annual 
conference  acting  contrary  thereunto,  shall,  by  impeach- 
ment, be  tried  by  the  General  Conference. 

Sec.  4.  No  rule  or  ordinance  shall  at  any  time  be  pass- 
ed, to  change  or  do  away  the  Confession  of  Faith  as  it  now 
stands,  nor  to  destroy  the  itinerant  plan. 

Sec.  5.  There  shall  no  rule  be  adopted  that  will  infringe 
upon  the  rights  of  any  as  it  relates  to  the  mode  of  baptism, 
the  sacrament  of  the  Lord's  supper,  or  the  washing  of  feet. 

Sec.  6.  There  shall  be  no  rule  made  that  will  deprive 
local  preachers  of  their  votes  in  the  annual  conferences  to 
which  they  severally  belong. 

Sec.  7.  There  shall  be  no  connection  with  secret  combina- 
tions, nor  shall  involuntary  servitude  be  tolerated  in  anyway. 

Sec.   8.     The  right  of  appeal  shall  be  inviolate. 

ARTICLE    III. 

The  right,  title,  interest,  and  claim  of  all  property, 
whether  consisting  in  lots  of  ground,   meeting-houses,  leg- 


IN  ACTUAL  LIFE.  201 

acies.  bequests  or  donations  of  any  kind,  obtained  by  pur- 
chase or  otherwise,  by  any  person  or  persons,  for  the  use, 
benefit,  and  behoof  of  the  Church  of  the  United  Brethren 
in  Christ,  is  hereby  fully  recognized  and  held  to  be  the 
property  of  the  Church  aforesaid. 

ARTICLE   IV. 

There  shall  be  no  alteration  of  the  foregoing  constitution, 
unless  by  request  of  two  thirds  of  the  whole  society. 


CHAPTER   III. 

THE    MEMBERSHIP. 


SECTION    I. 

Address  by  the  First  General  Cofiferetice,  convened  near  Mt. 
Pleasant,  Pennsylvania,  June  6,  1815. 

God  is  a  God  of  order,  but  where  there  is  no  order  nor 
church  discipline  the  spirit  of  love  and  charity  will  be  lost. 

Therefore,  brethren,  we  beseech  you  to  follow  the  ex- 
ample of  our  Lord,  as  it  is  written,  "  Be  kindly  affectioned 
one  to  another  with  brotherly  love;  in  honor  preferring  one 
another.  Let  the  mind  be  in  you  which  was  in  Christ, 
who  took  upon  him  the  form  of  a  servant,  humbled  him- 
self, and  became  obedient  unto  death,  even  the  death  of 
the  cross,"  that  by  his  grace  we  may  submit  ourselves  one 
to  another  in  the  fear  of  God.  He  who  will  not  submit  is 
in  want  of  humble  love.  Jesus  said,-  "Whosoever  will  be 
chief  among  you,  let  him  be  your  servant.     By  this  shall 


202  CHRISTIAN  CO-OPERATION 

all  men  know  that  ye  are  my  disciples,  if  ye  have  love  one 
to  another;  and  whoso  loveth  not  his  brother  abideth  in 
death."  Let  us  walk  in  newness  of  life,  that  the  prayer  of 
our  Lord  may  be  answered  in  us;  that  we  may  be  one  in 
him,  and  that  he  may  give  us  the  glory  which  he  gave  to 
his  disciples,  that  we  may  be  one  even  as  he  and  the  Father 
are  one.  Therefore,  beloved  brethren,  let  us  strive  to  be 
like-minded,  having  the  same  love,  being  of  one  accord,  of 
one  mind.  Let  no  one  speak  or  think  evil  of  his  brother, 
but  pray  God  that  he  may  grant  us  his  Spirit  and  an  ear- 
nest desire  to  lead  a  truly  devoted  life,  to  the  honor  and 
glory  of  his  holy  name.     Amen. 


SECTION    II. 

Reception  of  Members. 

When  at  any  meeting  a  person  makes  known  a  design  to 
become  a  member  of  our  society,  then  the  preacher  pres- 
ent shall  ask  such  person  the  following  questions: 

1.  Do  you  believe  the  Bible  to  be  the  word  of  God  ? 

2.  Have  you  experienced  the  pardon  of  your  sins,  and 
are  you  determined  by  the  grace  of  God  to  save  your 
soul? 

3.  Have  you  been  baptized?  If  the  answer  is,  I  have 
not,  then  the  preacher  shall  advise  the  person  to  attend  to 
that  duty  as  soon  as  practicable. 

4.  Are  you  willing  to  be  governed  by  our  Church  dis- 
cipline? 

I.  If  the  person  answer  the  above  questions  in  the 
affirmative,  and  no  lawful  objections  be  made  by  any  mem- 
ber on  account  of  immoral  conduct,  then  the  preacher 
shall  give  his  right  hand  to  such  person  as  a  member  of  our 
society,  and  record  the  name  on  the  church  or  class  book; 
but  so  long  as  any  person  can  not  answer  the  above  tpies- 
tions  in  the  affirmative,  such  person  shall  not  be  consid- 
ered in  full  membership,  and  shall  have  no  vote  in  the 
society. 


IN  ACTUAL    LIFE.  203 

SECTION    III. 
Duties  of  Afcmbers. 

[i]  3.  All  members  of  this  society  shall  acknowledge 
and  confess  that  they  believe  the  Bible  to  be  the  word  of 
God;  that  they  will  henceforth  strive,  with  all  their  hearts, 
to  seek  their  eternal  welfare  in  Christ  Jesus,  and  work  out 
their  salvation  with  fear  and  trembling,  to  the  end  that 
they  may  be  enabled  lo  flee  from  the  tvrath  to  come, 

[2]  4.  Every  member  shall  endeavor  to  lead  a  good 
life;  be  diligent  in  prayer,  particularly  in  private,  and,  for 
his  own  edification,  attend,  when  practicable,  all  of  our 
prayer  and  class  meetings,  and  meetings  for  public  wor- 
ship. 

[3]  5.  Heads  of  families  should  never  omit  to  pray 
with  their  families,  mornings  and  evenings,  and  set  them  a 
good  example  in  all  the  Christian  virtues. 

[4]  6.  Every  one  should  strive  to  walk  as  in  the  pres- 
ence of  God;  also  accustom  himself  to  a  close  communion 
with  God  in  all  his  emplo3'ments,  and  never  speak  evil  of 
his  fellow-beings,  but  practice  love  toward  friend  and  foe, 
do  good  to  the  poor,  and  endeavor  to  be  a  follower  of 
Jesus  Christ  indeed. 

[5]  7.  Every  one  shall  keep  the  Sabbath-day  holy,  as 
required  in  the  word  of  God;  neither  buy  nor  sell,  but 
spend  the  same  in  exercises  of  devotion,  in  reading  and 
hearing  the  word  of  God,  and  with  singing  spiritual  hymns 
to  the  honor  and  glory  of  God. 

[6]  8.  It  is  the  duty  of  every  member  to  lead  a  quiet, 
peaceable,  and  godly  life  among  men,  as  it  becomes  a 
Christian  to  live  in  peace,  and  be  subject  to  the  higher  or 
ruling  powers,  as  the  word  of  God  requires. 

[7]  9.  It  shall  be  the  duty  of  all  our  members  to  en- 
courage our  Sabbath-schools  by  their  presence  when  prac- 
ticable, and  always  lend  them  their  aid  and  influence. 

[8]  10.  It  is  the  duty  ot  all  members  of  the  Church  to 
pay  toward  the  support  of  the  itinerant  ministry,  quarterly, 
or  oftener  if  need  be,  in  proportion  to  their  ability,  as 


204  CHRISTIAN   CO-OPERATION 

God  has  prospered  them;  for  the  Lord  hath  ordained  that 
they  who  preach  the  gospel  shall  live  by  the  gospel.  I.  Cor. 
ix.  14;  I.  Tim.  V.  18. 

[9]  II.  Each  member  of  our  society  should  willingly 
and  freely  contribute  quarterly,  or  oftener,  if  need  be,  as 
God  has  prospered  him  or  her  (I.  Cor.  xvi.  2),  to  the  sup- 
port of  the  helpless  poor.     [I.  John  iii.  17;  Ps.  xli.  i,  2.] 

SECTION  IV. 

Utiion  among  Members  and  Christians  in  general. 

Let  us  be  deeply  sensible  (from  what  we  have  known)  of 
the  evil  of  a  division  in  principle,  spirit,  or  practice,  and 
of.  the  dreadful  consequences  to  ourselves  and  others.  If 
we  are  united,  what  can  stand  before  us  ?  If  we  are  di- 
vided, we  shall  injure  ourselves,  the  work  of  God,  and  the 
souls  of  our  people. 
What  can  be  done  in  order  to  a  closer  union  with  each  other? 

1.  Let  us  be  deeply  convinced  of  the  absolute  necessity 
of  it.  2.  Pray  earnestly  for  and  speak  truly  and  freely  to 
each  other.  3,  When  we  meet,  let  us  never  part  without 
prayer,  when  practicable.  4,  Take  great  care  not  to  de- 
spise each  other's  gifts.  5.  Never  speak  lightly  of  each 
other.  6.  Let  us  defend  each  other's  character  in  every- 
thing, so  far  as  is  consistent  with  truth.  7.  Labor  in  honor, 
each  preferring  another  before  himself  8.  We  recommend 
a  serious  examination  of  the  causes,  evils,  and  cures  01 
heart  and  church  divisions. 

SECTION  V. 

Administration  of  Discipline  amoJig  Members  in  general. 

[i.  If  I  am  conscious  in  my  own  heart  of  having 
wronged  any  one,  though  he  know  nothing  of  it,  it  is  my 
duty  before  God  to  go  to  the  injured  one  and  make  amend 
for  the  wrong  to  the  extent  of  my  ability.     Matt,  v.  23.] 

2.  If  any  person  received  under  the  watch-care  of  the 
Church  shall  cease  to  manifest  a  desire  to  seek  the  Lord,  the 


IN   ACTUAL   LIFE.  205 

preacher  in  charge,  by  the  consent  of  the  class,  can,  at  any- 
time, after  personal  labor  for  their  salvation  by  the  preach- 
er in  charge  and  class-leader,  if  unsuccessful,  publicly  drop 
the  name  of  such  seekers. 

[3.  The  rules  in  chapter  iii.  section  3,]  are  drawn  up  for 
the  better  regulation  of  our  Church ;  and  we  believe  they 
are  founded  in  the  word  of  God,  and  incumbent  on  all  who 
are  members  of  our  Church  to  observe.  Should  any  violate 
or  habitually  neglect  these  rules,  they  shall  be,  by  their  re- 
spective class -leaders,  admonished  to  reformation;  and 
should  they  not  reform,  they  shall  be  suspended  or  expelled, 
as  the  case  may  require, 

[4.]  Qties.  What  shall  be  done  when  members  trespass 
against  each  other  ? 

Ans.  ''  If  thy  brother  shall  trespass  against  thee,  go  and 
tell  him  his  fault  between  him  and  thee  alone ;  if  he  shall 
hear  thee,  thou  hast  gained  thy  brother ;  but  if  he  will  MOt 
hear  thee,  then  take  with  thee  one  or  two  more;  and  if  he 
shall  neglect  to  hear  them,  tell  it  unto  the  church ;  but  if 
he  neglect  to  hear  the  church,  let  him  be  unto  thee  as  a 
heathen  man  and  a  publican." 

[5.]  Ques.  What  shall  be  done  in  case  of  members  ac- 
cused of  trespass  or  immoral  conduct  ? 

Ans.  The  class  shall  appoint  one  or  more  to  visit  the  ac- 
cused brother  or  sister,  and,  if  possible,  reclaim  him  or  her; 
but  if  unsuccessful,  he  or  she  shall  be  tried  by  the  class  to 
which  they  belong,  or  a  select  number  thereof,  chosen  by 
the  parties  concerned,  with  the  preacher  in  charge  of  the 
circuit  or  station,  who  shall  be  chairman;  and  if  found 
guilty,  the  accused  shall  be  expelled,  unless  satisfaction  be 
given  by  an  expression  of  repentance  or  otherwise.  If  the 
accused  refuse  to  choose  his  committee-man,  when  properly 
notified,  the  quarterly  conference  shall  choose  a  second 
person,  and  these  two  a  third,  which  committee  shall  try 
the  case  and  decide.  Yet  cases  may  happen  where  it 
would  be  expedient  to  choose  a  committee  from  any  other 
class  or  classes  than  the  one  to  which  the  parties  belong; 
also,  an  elder  may  be  chosen  as  chairman,  should  the 
preacher  in  charge  deem  it  best  to  do  so.  But  should  any 
member  be  dissatisfied  with  the  decision,  an  appeal  may  be 
had  to  the  quarterly  conference,  by  giving  notice  thereof 


206  CHRISTIAN    CO-OPERATION 

to  the  preacher  in  charge.     In   such  case,   howe\-er,   the 
same  persons  shall  not  sit  in  judgment  on  the  same  case. 

[6.]  Ques.  What  shall  be  done  in  cases  of  neglect  of 
duty  of  any  kind,  imprudent  conduct,  indulging  sinful 
tempers  or  words,  or  disobedience  to  the  order  and  disci- 
pline of  the  Church? 

Ans.  First,  let  private  reproof  be  given  by  the  preacher 
or  leader;  and  if  there  be  an  acknowledgment  of  the  fault 
and  proper  humiliation,  the  person  may  be  borne  with. 
On  a  second  offense,  the  preacher  or  leader  shall  take  with 
him  one  or  two  faithful  members.  On  a  third  offense,  let 
the  case  be  brought  before  the  Church  or  class,  or  a  select 
committee;  and  if  there  be  no  satisfactory  humiliation,  the 
offender  shall  be  expelled. 

In  case  of  trial  under  this  clause,  the  leader  shall  act  in 
behalf  of  the  Church;  or  if  the  leader  be  the  offender,  the 
steward  shall  act  as  prosecutor, 

[7.]  Ques.  What  shall  be  done  in  case  of  disputes  be- 
tween the  members  or  preachers? 

Ans.  The  preacher  to  whom  it  shall  be  known  shall  in- 
quire into  the  circumstances  of  the  case,  and  if  necessary, 
shall  recommend  to  the  contending  parties  a  reference, 
consisting  of  one  arbiter,  chosen  by  the  plaintiff,  and 
another  by  the  defendant,  and  a  third  by  these  two;  then 
these  three  are  to  decide. 

But,  if  either  be  dissatisfied  with  the  decision,  such  may 
have  a  right  to  an  appeal  to  the  next  quarterly  conference 
for  a  second  arbitration,  where  each  party  shall  choose  two 
arbiters,  and  the  four  shall  choose  a  fifth,  a  decision  of  the 
majority  of  whom  shall  be  final.  Any  person  refusing  to 
abide  by  this  decision,  and  every  member  refusing,  in  case 
of  debt  or  dispute,  to  refer  the  matter  to  arbitration  when 
recommended  to  him  by  a  preacher  or  leader,  or  who  shall 
enter  into  a  lawsuit  with  another  member  before  these 
measures  are  taken,  shall  be  exj)elled  without  further  proc- 
ess, and  his  or  her  name  be  erased  from  the  Church 
Record  by  the  preacher  in  charge,  or  class-leader,  except 
when  the  case  is  of  such  a  nature  as  to  require  and  justify  a 
process  at  law,  as  executors  or  administrators,  or  when  a  mem 
ber  is  in  danger  of  suffering  an  unexpected  loss  of  property 


IN  ACTUAL   LIFE.  207 

CHAPTER  IV. 

ASSEMBLIES. 


SECTION  I. 

The  Weekly  Meetmg. 

[This  embraces  the  church  proper,  and  is  called  in  the 
Discipline  "classes."] 

I.  A  class  [church]  shall  consist  of  three  or  more  mem- 
bers, who  shall  annually  elect  one  member  from  their  own 
or  some  other  class,  who  shall  be  called  their  leader,  and 
shall  be  elected  before  the  ensuing  annual  conference.  [His 
duties  are  as  follows :  ] 

[i.]  He  shall  extend  the  freedom  of  our  prayer  and  class 
meetings  to  all  sincere  and  well-disposed  persons  who  may 
desire  to  attend  them. 

[2.]  It  shall  be  his  duty  to  meet  his  class,  in  class  or  pray- 
er meeting,  at  least  once  a  week,  to  speak  to  them  concern- 
ing the  spiritual  welfare  of  their  souls,  and  exhort  them  to 
unity  and  love. 

[3.]  It  shall  be  his  duty  to  lead  a  pious  life  and  set  a  godly 
example  before  his  class  [and  all  men]  ;  carefully  study  the 
Holy  Scriptures,  fully  qualifying  himself  for  the  faithful  per- 
formance of  his  duties  as  leader  and  counselor  of  his  class. 

[4.]  When  any  of  his  members  are  sick  or  delinquent  in 
the  performance  of  any  of  their  duties  as  Christians  he  shall 
visit  them,  pray,  or  otherwise  labor  with  them,  as  circum- 
stances may  require. 

[5.]  Every  class-leader  shall  keep  a  record  of  the  pro- 
ceedings of  church  trials,  deaths,  expulsions,  and  removals, 
in  a  book  provided  for  that  purpose ;  and  it  shall  be  his 
duty,  in  case  of  an  appeal,  to  send  his  record  to  the  quar- 
terly conference. 

[6.]  Any  class-leader  failing  to  discharge  these  duties 
may,  on  complaint,  be  removed  by  the  quarterly  conference. 


208  CHRISTIAN   CO-OPERATION 

The  Steward,  [i]  2.  Every  class  shall  annually  elect 
(or,  if  the  class  prefer  it,  the  preacher  may  appoint,)  one 
who  shall  be  called  class-steward. 

Ques.     What  are  the  duties  of  a  steward  ? 

A71S.  [2]  I.  He  shall  collect  quarterly  contributions,  or 
oftener  than  quarterly,  if  needed,  for  the  support  of  the 
traveling  preachers.  He  shall  keep  an  accurate  account  of 
the  amount  paid  by  each  member  of  the  class,  in  a  book 
provided  for  that  purpose,  and  report  the  same  to  each 
quarterly  conference  or  official  meeting.  [3]  2.  It  shall  also 
be  his  duty  to  provide  the  elements  for  sacrament.  [4]  3. 
For  the  faithful  discharge  of  his  duties  as  steward  of  his  class, 
he  shall  be  accountable  to  the  quarterly  conference,  which 
shall  have  power  to  dismiss  him  for  official  delin- 
quency. 

[4.  To  report  to  the  leader  the  names  of  all  members 
who  neglect  or  refuse  to  pay  their  quarterage.  5.  To  as- 
sist, when  called  upon,  in  lifting  public  collections.] 

[3]  2.  Classes  shall  be  divided  by  a  committee,  con- 
sisting of  the  preacher  in  charge,  and  one  or  more  breth- 
ren, elected  by  the  Church  or  class  at  any  place  where  it 
may  be  deemed  necessary,  3.  In  case  it  becomes  imprac- 
ticable to  keep  up  an  organization  by  the  election  of  class 
officers,  the  members  at  such  place  shall  be  required  to  join 
the  nearest  class  within  six  months;  and  any  one  failing  to 
do  so  may  be  dropped. 

[4.]  All  exhorters  and  quarterly-conference  preachers 
are  required  to  join  some  convenient  class  ;  and,  upon  neg- 
lect or  refusal  to  do  so,  shall  lose  their  official  relation.  [5. 
It  is  desirable  that  all  elders  and  licentiate  preachers  in  an- 
nual conference  have  their  names  attached  to  some  class 
or  church.] 

Certificates.  [6.]  When  members  of  our  society  move 
from  one  field  of  labor  to  another,  they  shall  obtain  a  cer- 
tificate, by  the  vote  of  a  majority  of  the  class  to  which  they 
belong,  signed  by  a  preacher  or  leader,  except  where  they 
are  not  in  reach  of  a  class,  in  which  case  any  of  our  preach- 
ers may  give  a  certificate  to  such  persons,  if  they  are  known 
to  be  in  good  standing. 


IN  ACTUAL  LIFE.  209 

Form  of  Certificate. 

This  is  to  certify  that  A.  B.  is  a  member  of  good  stand- 
ing in    the    Church   of  the    United   Brethren   in    Christ, 

at ,  and  is  hereby  recommended  to  the  confidence 

and  fellowship  of  Christians  everywhere. 

(Dates,  etc) 

SECTION   II. 
The  Monthly  or  Official  Meetings 

Ques.  I.  Who  are  the  members  of  the  official  meet- 
ing? 

Ans.  I.  All  the  properly  recognized  members  of  the 
quarterly  conference.  2.  The  preacher  in  charge  shall  be 
the  president  of  the  meeting ;  and  in  his  absence  one  of 
the  members  shall  be  elected  president  pro  tern. 

Ques.  2.  What  is  the  business  of  the  official  meet- 
ing? 

A71S.  I.  The  president  shall  call  the  meeting  to  order, 
and  begin  and  conclude  with  prayer,  2.  To  elect  a  sec- 
retary, who  shall  make  a  record  of  all  the  proceedings  of 
the  meeting.  3.  To  elect  a  treasurer,  whose  duty  it  shall 
be  to  receive  all  moneys  from  stewards  that  have  been  col- 
lected, and  receipt  therefor;  and  said  treasurer  shall  pay 
out  all  moneys  in  his  hands  as  the  official  meeting  may 
direct.  4.  To  receive  a  statement  from  each  class-leader 
in  reference  to  the  prosperity  of  religion  in  his  class. 
5.  This  body  shall  meet  once  a  month,  and  may  meet 
oftener  if  circumstances  require.  6.  It  shall  be  the  duty 
of  the  official  meeting  to  receive  all  reports  of  subscrip- 
tions, and  moneys  collected  and  disbursed  for  the  interest 
of  the  station;  and  all  persons  intrusted  with  subscriptions 
or  moneys  shall  report  the  same  to  the  meeting  as  soon  as 
possible.  7.  It  shall  be  the  duty  of  the  official  meeting  to 
submit  its  doings  to  the  quarterly  conference  for  examina- 
tion and  approval. 

14 


210  CHRISTIAN  CO-OPERATION 

SECTION   III. 
The  Quarterly  Conference. 

It  shall  be  the  duty  of  the  quarterly  conference  to  open 
and  close  with  prayer. 

Q^^.es.  i.  Who  are  the  members  of  the  quarterly  con- 
ference? 

Ans.  The  presiding  elder  of  the  district,  the  preacher 
in  charge,  and  all  the  properly  recognized  preachers,  ex- 
horters,  leaders,  stewards,  and  trustees  of  meeting  and  par- 
sonage houses,  and  superintendents  of  Sabbath-schools 
(when  said  trustees  and  superintendents  are  members  of  the 
Church  of  the  United  Brethren  in  Christ),  who  reside 
within  the  bounds  of  the  circuit,  station,  or  mission. 

Ques.  2.  What  is  the  business  of  the  quarterly  confer- 
ence? 

Ans.  I,  In  the  absence  of  the  presiding  elder,  the 
quarterly  conference  shall  elect  a  chairman /r^  ton.,  whose 
official  acts  shall  be  valid.  2.  To  elect  a  secretary,  whose  duty 
it  shall  be  to  keep  a  correct  record  of  all  their  proceedings 
in  a  book  provided  for  that  purpose,  in  which  the  names  of 
all  the  members  composing  the  said  conference  shall  be 
entered.  3.  To  make  inquiry  into  the  moral  deportment 
and  official  character  of  all  its  members.  4.  To  receive 
and  try  all  appeals,  references,  and  complaints  that  may 
come  regularly  before  it;  but  no  member  of  quarterly  con- 
ference can  be  suspended  or  expelled  prior  to  a  committee 
trial.  When  a  quarterly-conference  preacher  or  exhorter 
is  accused  of  any  misdemeanor,  he  shall  be  tried  by  a 
committee  of  three,  of  which  the  accused  shall  choose  one 
and  the  quarterly  conference  a  second,  and  these  two  a 
third,  to  try  the  case;  and  if  the  accused  is  found  guilty  he 
shall  be  silenced;  provided,  however,  either  party  shall 
have  the  right  of  appeal  to  the  next  quarterly  conference 
for  a  new  trial..  5.  To  grant  license  to  exhort  or  preach 
to  such  as  may  have  been  recommended  by  at  least  two 
thirds  of  the  class  (in  each  case  a  recommendation  must 
be  obtained)  of  which  they  may  be  members;  provided, 
however,  that  none  shall  receive  license  who  can  not  give 


IN  ACTUAL  LIFE.  211 

satisfactory  evidence  of  their  call,  experience,  soundness  in 
doctrine,  and  attachment  to  our  Church  and  government. 
6.  To  make  settlement  with  the  stewards  and  traveling 
preachers.  7.  To  enforce  discipline  in  all  the  classes 
under  its  jurisdiction ;  but  in  no  case  to  disorganize  a  class 
unless  the  preliminary  steps  have  been  taken  as  required  in 
Section  VI.  of  Discipline.  8.  To  renew  the  license  of  ex- 
horters  and  quarterly-conference  licensed  preachers,  annu- 
ally, if  they  be  found  worthy,  and  to  arrange  a  plan  for 
the  local  preachers  to  preach  regularly  at  stated  places,  as 
the  quarterly  conference  may  direct.  9.  After  such  licen- 
tiate preachers  have  stood  in  that  capacity  one  or  more 
years,  the  quarterly  conference  may  recommend  them  to 
the  annual  conference.  10.  All  preachers  recommended  to 
the  annual  conference,  and  not  received,  may  sustain  their 
former  relation.  11.  The  quarterly  conference,  at  its  last  ses- 
sion in  each  year,  shall  appoint  an  estimating  committee  for 
the  ensuing  year;  which  committee  shall  meet  at  the  time  and 
place  specified  by  the  preacher  appointed  to  the  charge  for 
the  ensuing  year,  and  make  out  an  estimate  of  the  regular 
expenses  of  the  circuit,  station,  or  mission,  and  apportion 
the  same  among  the  different  appointments  according  to 
their  several  abilities.  Each  class,  after  receiving  its  appor- 
tionment, shall  as  soon  as  convenient,  on  the  call  of  the 
leader  or  steward,  hold  a  meeting  and  appoint  a  committee 
whose  dutyi  it  shall  be  to  make  a  dividend  of  the  appor- 
tionment to  each  member  thereof  according  to  his  or  her 
ability,  to  be  paid  quarterly  or  monthly;  provided,  how- 
ever, that  it  shall  be  the  privilege  of  any  class  to  collect 
the  amount  apportioned  to  it  by  subscription  or  other- 
wise. 

Ques.  3,  How  are  preachers  from  other  societies  re- 
ceived? 

Ans.  If  they  come  to  us  with  certificates  of  good  stand- 
ing in  the  society  in  which  they  have  had  membership,  and 
give  satisfaction  to  the  quarterly  conference  on  examina- 
tion on  the  doctrine,  discipline,  government,  and  usages  of 
our  Church,  then  the  quarterly  conference  may  license 
them,  with  the  understanding  that  the  quarterly-conference 
relation  continue  for  at  least  one  year,  (provided,  that  an 


212  CHRISTIAN  CO-OPERATION 

elder  coming  to  us  shall  be  allowed  to  perform  the  functions 
of  an  elder  during  his  probation,)  after  which,  if  their  con- 
duct and  doctrine  be  in  accordance  with  the  gospel  of 
Christ,  they  may  be  received  into  the  annual  conference  as 
preachers,  or  elders,  as  the  case  may  be. 

Ques.  [4]  5.  Where  shall  our  next  quarterly  confer- 
ence be  held  ? 

Ques.     [5]     6.  Is  there  anything  more  to  be  done  ? 

SECTION   IV, 

The  Annual  Conference. 

Ques.     I.  Who  are  the  members  of  this  conference? 

Atis.  All  the  elders  and  licentiate  preachers  who  have 
been  duly  received  by  the  conference. 

Ques.  2.  In  what  manner  are  the  transactions  of  a  con- 
ference to  be  conducted  ? 

Ans.  I.  A  portion  of  Scripture  shall  be  read;  also, 
singing  and  prayer  each  day,  at  the  opening  and  the  closing 
of  conference.  2.  The  conference  shall  elect  two  secreta- 
ries, one  German  and  one  English,  wherever  it  may  be 
necessary,  one  of  whom  shall  immediately  on  the  adjourn- 
ment of  the  annual  conference  transmit  to  the  publishing 
agent  at  Dayton,  Ohio,  a  true  transcript  of  the  footings 
of  the  conference  chart.  If  no  bishop  should  be  present, 
it  shall  be  the  duty  of  the  annual  conference  to  elect  a 
bishop /r^  tern.,  whose  official  acts  shall  be  valid.  3.  The 
preachers  shall  be  examined  respecting  their  deportment 
toward  their  fellow-beings,  whether  their  conduct  in  life  be 
blameless  and  whether  they  employ  as  much  time  as  prac- 
ticable to  i)romote  the  kingdom  of  God,  (according  to 
Titus,  ist  chap.,  7th  to  9th  verse,  and  2d  Tim.,  2d  chap., 
15th  verse,)  and  if  found  delinciuent,  shall  be  admonished 
or  advised  as  the  case  may  rec^uire.  But  should  all  admo- 
nition or  advice  fail,  then  the  name  of  the  delinquent  per- 
son shall  be  erased  from  the  minutes  of  the  conference. 
4.  Should  any  member  of  the  annual  conference  absent 
himself  from  the  session  of  conference  three  years  in  sue- 


IN  ACTUAL  LIFE.  213 

cession,  without  giving  a  satisfactory  reason  for  so  doing, 
his  name  may  be  erased  from  the  minutes  of  the  confer- 
ence. 5.  No  preacher  shall  be  permitted  to  elctioneer  fa- 
vorably to  his  own  election  to  any  office  or  delegation  in 
the  Church;  and  should  any  one  be  found  doing  so,  he 
shall  be  accountable  to  the  next  annual  conference  of  which 
he  is  a  member,  to  be  dealt  with  according  to  the  judgment 
of  said  conference. 

The  following  questions  shall  also  be  asked :  i.  Have 
any  of  the  preachers  died  during  the  last  year?  2.  Who 
are  candidates  for  the  ministry  1  3.  Are  any  to  be  ordained 
to  the  office  of  elder  ?  4.  What  has  been  collected  for  con- 
tingent expenses  and  the  salary  of  traveling  preachers'? 
5,  What  has  been  done  for  missions?  6.  What  has  been 
done  for  Sabbath -schools?  7.  Has  reckoning  been  made 
with  the  traveling  preachers?  8.  Who  are  the  presiding 
elders?  9.  Where  are  the  preachers  stationed  this  year? 
10.  Where  shall  our  next  conference  be  held?  11.  Is  there 
anything  else  to  be  done?  12.  Is  all  that  has  been  done 
entered  upon  the  record? 


SECTION    V. 

General  Conference. 

Ques.  I.  Who  are  the  members  of  the  General  Confer- 
ence?    (^See  constitution.') 

Ques.  2.  What  shall  be  the  number  of  delegates  to  the 
General  Conference  1 

Ans.     Three  from  each  annual-conference  district. 

Ques.     3.  How  are  they  to  be  elected? 

Ans.  I.  It  shall  be  the  duty  of  each  annual  conference 
to  appoint  a  committee  of  three  to  receive  and  count  the 
votes,  and  immediately  apprise  those  who  may  have  been 
elected;  also  to  furnish  each  preacher  in  charge  with  a  list  of 
the  names  of  all  the  elders  eligible.  2 .  The  preacher  in  charge 
shall  furnish  each  class-leader  or  steward  in  his  charge  with 
a  copy  of  the  above  named  list,  at  least  ten  months  before 


214  CHRISTIAN   CO-OPERATION 

the  sitting  of  General  Conference,  and  the  election  shall 
be  held  invariably  within  the  month  of  November,  next  pre- 
ceding the  sitting  of  the  said  conference.  3.  It  shall  be  the 
duty  of  each  class-leader  or  steward  to  appoint  a  meeting 
of  the  members  of  his  class,  for  the  purpose  of  electing,  by 
ballot  or  otherwise,  their  delegates  to  represent  them  in 
General  Conference.  Should  any  be  incapacitated,  by 
affliction  or  age,  to  attend  such  meetings,  they  may  send 
their  ballots,  containing  the  names  of  the  candidates  of 
their  choice,  and  their  own  names  signed  on  the  back  of 
their  ballots.  4,  It  shall  be  the  duty  of  each  class-leader  or 
steward  to  sign,  inclose,  and  seal  each  bill  of  election,  and 
keep  a  correct  copy  of  the  same,  stating  what  class  and  cir- 
cuit, and  immediately  transmit  it  (prepaid)  to  the  committee 
appointed  by  the  annual  conference.  5.  Said  committee 
shall  make  out  a  list  of  all  the  persons  voted  for,  and  of  the 
number  of  votes  for  each.  And  should  any  two  or  more  of 
the  candidates  have  an  equal  number  of  votes,  the  commit- 
tee shall  determine,  by  lot,  which  of  them  is  elected.  They 
shall  also  forward,  by  the  first  of  February,  the  names  of 
those  elected  to  the  Conference  Printing  Establishment  for 
publication ;  and  if-  one  or  more  of  those  elected  should  be 
prevented,  by  death,  sickness,  or  otherwise,  from  attending, 
it  shall  be  the  duty  of  the  tellers  to  notify  the  next  highest 
on  the  bill  to  take  his  place;  and  so  descend,  if  need  be, 
to  the  last  candidate.  All  bills  of  election  received  by  the 
tellers  after  the  first  of  February  shall  not  be  counted. 

Qites.  4.  How  shall  the  expenses  of  the  delegates  to  the 
General  Conference  be  defrayed? 

Ans.  The  annual  conference  next  preceding  the  election 
of  delegates  to  the  General  Conference  shall  ascertain  the 
amount  of  money  that  will  be  necessary  to  defray  the  ex- 
penses of  its  delegates  to  General  Conference,  and  appor- 
tion the  same  among  its  different  fields  of  labor;  and  the 
preacher  in  charge  shall  collect  and  forward  such  amount  to 
the  presiding  elder  of  his  district,  who  shall  transmit  such 
amount  to  the  tellers  by  the  first  of  February  preceding  the 
General  Conference.  Should  any  preacher  neglect  his 
duty,  he  shall  be  accountable  therefor  to  the  next  annual 
conference. 


IN  ACTUAL  LIFE.  215 

It  shall  be  the  duty  of  the  General  Conference  to  exam- 
ine the  administration  of  each  annual  conference,  whether 
it  has  strictly  observed  the  rules  and  preserved  the  morai 
and  doctrinal  principles  of  the  Discipline  in  all  its  trans- 
actions. 

In  the  election  of  all  officers  of  the  General  Conference, 
a  majority  of  all  the  votes  shall  be  necessary  to  a  choice. 


CHAPTER  V, 

TH  E    MINISTRY 


SECTION   I. 

Exhorters  and  Preachers  in   Quarterly  Conference. — Their 
Reception  and  Duties. 

Ques.     How  are  exhorters  received  ? 

Ans.  Any  person  wishing  to  obtain  license  to  exhort  or 
preach  must  obtain  from  the  class  of  which  he  is  a  member, 
by  a  vote  of  two  thirds  of  the  members,  a  recommendation 
in  writing,  signed  by  the  leader,  or  preacher  in  charge,  to 
the  quarterly  conference  of  the  circuit,  station,  or  mission 
to  which  he  belongs. 

Ques.     What  are  the  duties  of  exhorters? 

Ans.  To  make  appointments  wherever  acceptable  to  the 
people;  read  portions  of  sacred  Scripture,  exhorting  there- 
from ;  exhorting  saints,  that  they  with  purpose  of  heart 
should  cleave  to  the  Lord,  and  sinners  to  flee  from  the  wrath 
to  come;  and  this  they  shall  do  as   often  as  practicable. 

Ques.     What  are  the  duties  of  preachers'? 

Ans.  To  preach  Christ  crucified,  form  classes,  and  re- 
port the  same  to  the  annual  conferences;  converse  with 


216  CHRISTIAN  CO-OPERATION 

the  members  on  the  spiritual  condition  of  their  souls;  ad- 
minister relief;  strengthen  and  direct  those  that  are  afflict- 
ed and  labor  under  temptations;  animate  the  indolent; 
endeavor  as  much  as  possible  to  edify  and  instruct  all  in 
faith,  in  grace,  and  in  the  knowledge  of  Jesus  Christ;  visit 
the  sick  on  all  occasions;  strive  to  enforce  and  confirm  the 
doctrine  they  deliver  by  a  well-ordered  and  exemplary  life. 

Ques.     What  are  the  directions  given  to  our  preachers? 

Ajis.  I.  Be  diligent.  Never  trifle  away  your  time. 
Always  be  serious.  Let  your  motto  be,  "Holiness  unto 
THE  Lord!"  Avoid  all  lightness  and  jesting;  converse 
sparingly;  conduct  yourself  prudently  with  women;  and 
demean  yourself  in  all  respects  as  a  true  Christian.  Be  at 
all  times  averse  to  crediting  evil  reports;  believe  evil  of  no 
one  without  good  evidence.  Put  the  best  construction  on 
everything.  2.  Speak  evil  of  no  one.  Whatever  may  be 
your  thoughts,  keep  them  within  your  own  breast  until 
you  can  tell  the  person  concerned  what  you  think  wrong  in 
his  conduct.  3.  Let  your  business  be  to  save  as  many 
souls  as  possible.  To  this  employment  give  yourself  up 
wholly.  Visit  those  who  need  it;  and  act  in  all  things, 
not  according  to  your  own  wills,  but  as  sons  in  the  gospel; 
for  as  such  it  becomes  your  duty  to  employ  your  time  in 
the  manner  prescribed,  in  preaching,  and  visiting  from 
house  to  house;  in  instruction  and  prayer,  and  in  meditat- 
ing on  the  word  of  God.  With  these  be  occupied  until 
our  Lord  cometh. 

No  preacher  shall  arbitrarily  form  a  mission  or  circuit 
within  the  embrace  of  any  circuit  or  presiding  elder's  dis- 
trict; and  any  preacher  violating  the  provisions  of  this  clause 
shall  be  amenable  to  his  quarterly  or  annual  conference. 

SECTION   II. 

Licentiate  Preachers  in  Annual  Conference —  Their  Reception 
and  Duties, 

Ques.     How  are  preachers  received? 
Ans.     Every  person  proposed  as  a  preacher  shall  be  ex- 
amined  by  the  annual  conference  or  a  select  committee 


IN  ACTUAL   LIFE.  217 

thereof;  and  the  following  questions  shall  be  asked  him: 
I.  Have  you  known  God  in  Christ  Jesus  to  be  a  sin-par- 
doning God?  2.  Have  you  now  peace  with  God  ;  and  is 
the  love  of  God  shed  abroad  in  your  heart  by  the  Holy 
Spirit  1  3.  Do  you  believe  the  Bible  to  be  the  word  ot 
God,  and  that  therein  is  contained  the  only  true  way  to  our 
salvation?  4.  What  foundation  have  you  for  such  belief? 
5.  Do  you  follow  after  holiness?  6.  What  is  your  motive 
for  desiring  permission  to  preach  the  gospel?  7.  Do  you 
believe  that  man,  apart  from  the  grace  of  our  Lord  Jesus 
Christ,  is  fallen  from  original  righteousness,  and  is  not  only 
entirely  destitute  of  holiness,  but  is  inclined  to  evil,  and 
only  evil,  and  that  continually ;  and  that  except  a  man  be 
born  again  he  can  not  see  the  kingdom  of  God?  8.  What 
is  your  knowledge  of  redemption,  of  faith,  of  repentance, 
justification,  and  sanctifi cation?  9.  Does  your  own  salva- 
tion, and  the  salvation  of  your  fellow-mortals,  lie  nearer  to 
your  heart  than  all  other  things  in  the  world?  10.  Will 
you  subject  yourself  to  the  counsel  of  your  brethren?  11. 
Are  you  satisfied  with  our  Church  government?  12.  Are 
you  willing,  as  much  as  is  in  your  power,  to  assist  in  up- 
holding the  itinerant  plan? 

None  can  be  admitted  without  havmg  a  recommendation 
from  the  quarterly  conference,  and  then  only  to  be  received 
on  probation;  but  if  conference  should,  on  examination, 
find  that  his  abilities  are  insufficient  to  preach  the  gospel,  it 
may  refer  him  back  to  the  quarterly  conference  for  further 
instruction. 

When  a  preacher  or  elder  has  been  expelled  from  one 
annual  conference,  he  shall  not  be  received  into  another 
without  the  consent  of  the  conference  from  which  he  has 
been  expelled. 

A  preacher  removing  from  one  conference  to  another 
shall,  when  he  applies  to  another  for  admission,  produce  a 
transfer  from  the  conference  to  which  he  formerly  belonged, 
signed  by  the  presiding  officer,  or  published  in  the  minutes 
of  the  conference  from  which  he  has  been  transferred. 

A  preacher  or  elder  who  receives  a  transfer  is  required  to 
present  said  transfer  to  another  conference,  or  return  it  to 
the   conference  by  which  it  was  issued,   within  eighteen 


218  CHRISTIAN  CO-OPERATIO'N 

months  after  its  date.  Otherwise  the  transfer  shall  be  null 
and  void,  and  the  name  of  the  preacher  shall  be  published 
as  no  longer  connected  with  the  Church  as  a  minister. 

Provided,  preachers  taking  transfers  to  the  Pacific  coast 
shall  be  allowed  two  years  in  which  to  present  their  transfers. 

A  preacher  or  elder  receiving  a  transfer  shall  be  a  mem- 
ber of  the  quarterly  conference  in  whose  bounds  he  may  re- 
side, and  also  be  accountable  for  his  moral  and  official  con- 
duct to  the  annual  conference  granting  said  transfer  until 
his  transfer  be  received  by  the  conference  to  which  he  has 
been  transferred. 

Form  of  Transfer. — This  is  to  certify  that is  a 

regular  or  in  the  Church  of  the  United 

Brethren  in  Christ,  of annual  conference,  and  is 

hereby  transferred  to  annual  conference  of  said 

Church. 

SECTION     III. 

Course  of  Reading  a7id  Study — E7iglish  and  German, 

For  licentiate  preachers,  upon  which  they  are  to  be  ex- 
amined by  the  annual  conference  to  which  they  belong. 
They  shall  be  examined,  also,  each  year  of  their  probation, 
on  the  doctrine  and  government  of  the  Church,  as  taught 
in  our  book  of  discipline.  It  is  presumed  that  a  fair 
knowledge  of  the  ordinary  branches  of  an  English  or  Ger- 
man education  has  been  acquired  before  entering  upon 
this  course.  If  the  licentiate  does  not  possess  such  knowl- 
edge, he  shall  be  examined,  in  each  year,  on  grammar  and 
geography. 

First  Year — Bible  Doctrine. — Human  Depravity;  The 
Atonement;  Redemption;  Repentance;  Justification  by 
Faith;  Regeneration;  Adoption;  Witness  of  the  Spirit; 
Christian  Perfection  ;   Possibility  of  final  Apostasy. 

Books  Reijit!?-ed. — Bible;  Watson's  Institutes;  Shedd's 
Homiletics  to  Lecture  XVI.;    Ripley's  Sacred  Rhetoric; 


•   IN  ACTUAL    LIFE.  219 

Fletcher's   Appeal ;    History   of  the   United   Brethren   in 
Christ ;  an  essay  or  written  sermon. 

Books  Recommended.  —  Bridges'  Christian  Ministry; 
Upham's  Life  of  Faith ;  Philosophy  of  the  Plan  of  Salva- 
tion;  Whateley's  Rhetoric  ;  Shedd's  Christian  Doctrine. 

Second  Year — Bible  Doctrine. — Existence  and  Attributes 
of  God;  Trinity;  Divinity  and  Humanity  of  Christ;  Per- 
sonality and  Deity  of  the  Holy  Ghost ;  Immortality  of  the 
Soul ;  Resurrection  of  the  Body ;  Future  General  Judg- 
ment ;  Eternal  Rewards  and  Punishments. 

Books  Required. — Bible  ;  Watson's  Institutes,  continued  ; 
Shedd's  Homiletics  from  Lecture  XVI.  to  the  end ;  Kurtz' 
Church  rfistory,  Vol.  I.;  Mosheim's  Church  History,  to 
the  Reformation;  Alexander's  Evidences  of  Christianity; 
Wayland's  Moral  Science;   written  sermon. 

Books  Recojnmejided. — Upham's  Interior  Life  ;  Neander's 
Planting  and  Training  of  the  Christian  Church  (Robinson's 
translation);  Jahn's  Archaeology;  Haven's  Mental  Philos- 
ophy; Weber's  Universal  History;   Shedd's  Homiletics. 

Third  Year — Bible  Institutions. — The  Christian  Sabbath; 
the  Lord's  Supper;  Christian  Baptism.  [Civil  Govern- 
ment ;  the  Christian  Church ;  Marriage.] 

Books  Required. — Bible ;  Ralston's  Elements  of  Divinity; 
Kurtz's  Church  History,  Vol.  II.;  Mosheim's  Church  His- 
tory, from  the  Reformation  to  the  close;  Coleman's  Geo- 
graphical History  of  the  Bible;  Butler's  Analogy;  McClel- 
land's  Canon  and  Interpretation  of  Scripture;  Whately's 
Logic;  written  sermon. 

Books  Recommended.— N'xneC'?.  Homiletics;  D'Aubigne's 
Historv  of  the  Reformation ;  Josephus'  Antiquities  of  the 
Jews ;  Hackett's  Illustrations  of  Scripture ;  Upham's  Di- 
vine Union  ;  GilfiUan  on  the  Sabbath. 

Any  licentiate  who  fails  to  read  the  books  required,  and 
to  submit  to  the  examination,  shall,  at  the  close  of  the  third 
year  of  his  probation  at  farthest,  be  erased  from  the  annual- 
conference  record,  unless  a  reasonable  excuse  can  be  given 
for  such  failure. 


220  CHRISTIAN    CO-OPERATION 

No  candidate  for  the  ministry  shall  receive  ordination 
until  he  has  completed  his  course  of  study,  except  in  extraor- 
dinary cases,  such  as  missionaries,  and  persons  who  have 
otherwise  received  a  fair  theological  training. 

German  Course  of  Reading. — First  Year. — Bible;  Dis- 
cipline; History  of  the  United  Brethren  Church;  Clark's 
Handbook;  Fletcher's  Appeal;  Nelson  on  Infidelity;  Herr 
on  Justification;  Heyse's  German  Grammar;  written  ser- 
mon. 

Second  Year. — Bible;  Church  History;  Discipline,  and 
Grammar  continued;  Buck's  Theological  Dictionary;  D'Au- 
bigne's  Reformation;  Zellers  on  the  Soul;  Philosophy  of  the 
Plan  of  Salvation;  essay. 

Third  Year. — Bible,  Discipline,  and  Grammar  contin- 
ued; Lisco's  Apostolic  Creed;  Preface  to  Nast's  Commen- 
tary; Nast  on  the  God-Man  Christ;  Arnold  on  the  First  Love. 

SECTION  IV. 

Elders. — Their  Election  and  Duties. 

Ques.     How  is  an  elder  constituted  ? 

Ans.  After  a  probation  of  three  years,  a  preacher  may 
be  presented  to  the  annual  conference  for  consideration; 
whereupon  the  bishop  shall  propose  to  conference  the  fol- 
lowing questions: 

Ques.  I.  Is  he  blameless  touching  the  marriage  state? 
2.  Is  his  deportment  in  the  social  circle  marked  with 
watchful  sobriety?  3.  Is  he  hospitable  toward  the  afflict- 
ed and  needy?  4.  Is  he  faithful  in  the  public  ministration 
of  God's  word,  and  diligent  in  reading  and  study]  5.  Is 
his  household  subject  to  rules  of  piety  ? 

Should  the  above  questions  be  answered  in  the  affirma- 
tive, a  committee  of  three  or  five  elders  shall  be  appointed, 
before  whom  the  candidate  shall  appear,  and  answer  to  the 
following  questions,  namely: 

Ques.  I.  Upon  what  foundation  do  you  believe  the 
Bible  to  be  the  word  of  God?     2.  How  do  you  prove  the 


IN   ACTUAL    LIFE.  221 

fall  of  man  by  transgression?  3.  How  do  you  prove 
the  redemption  of  man  by  Jesus  Christ  ?  4.  Do  you  be- 
lieve in  the  godhead  of  Jesus  Christ?  5.  What  foundation 
have  you  for  such  a  belief?  6.  Do  you  believe  in  the  Holy 
Ghost  as  presented  in  our  confession  of  faith?  7.  Upon 
what  evidence  do  you  beheve  thisl  8.  Do  you  believe  in 
future,  everlasting  punishment  1 

It  shall  be  the  privilege  of  the  committee,  in  the  close, 
to  propose  any  question  touching  the  answers  given,  where- 
in their  understanding  may  not  have  been  distinct.  It 
shall  also  be  their  duty  to  make  out,  sign,  and  deliver  to 
conference  a  report  of  each  case  which  may  have  been  be- 
fore them.  Whereupon,  by  a  majority  of  the  votes  of  the 
elders  of  conference,  said  candidates  may  be  elected  to  or- 
dination. All  ordained  elders  of  other  denominations, 
who  may  join  our  Church  as  such,  must  pass  the  above  ex- 
amination ;  but  they  may  be  exempt  from  the  laying  on  of 
hands.  Yet,  circumstances  demanding  it,  a  licentiate  may 
be  presented  to  conference  for  ordination  at  any  time  prior 
to  a  probation  of  three  years,  provided  two  thirds  of  the 
elders  present  vote  for  the  same. 

Ordination  of  Elders. — I.  On  the  day  appointed  there 
shall  be  a  suitable  sermon  delivered. 

II.  After  their  names  have  been  read  aloud,  the  bishop 
or  elder  shall  read  the  following  articles  to  all  who  may  be 
chosen  for  ordination:  "An  elder  must  be  blameless  as 
the  steward  of  God,  not  self-willed,  not  soon  angry,  not 
given  to  wine ;  no  striker,  not  given  to  filthy  lucre  \  but  a 
lover  of  hospitality,  a  lover  of  good  men;  sober,  just,  holy, 
temperate ;  holding  fast  the  faithful  word  as  he  hath  been 
taught,  that  he  may  be  able,  by  sound  doctrine,  both  to  ex- 
hort and  convince  the  gainsayers.     Titus  i.  7-9. 

Qiies.  Do  you  trust  that  you  are  inwardly  moved  by 
the  Holy  Ghost  to  take  upon  you  the  oftice  of  the  ministry, 
to  serve  God  in  the  church  of  Christ  to  the  honor  and 
glory  of  his  holy  name?     If  so,  answer,  I  trust  I  am. 

Ques.  Do  you  believe  the  Holy  Scriptures,  Old  and 
New  Testament  %     If  so.  answer,  I  do  believe  them. 

Ques.  Will  you  apply  due  diligence  to  frame  and  fashion 


222  CHRISTIAN   CO-OPERATION 

your  life  according  to  the  doctrines  of  Christ,  and  to  make 
yourself,  as  much  as  in  you  lieth,  a  wholesome  example  of  the 
flock  of  Christ  1  If  so,  answer,  I  will,  the  Lord  being  my  helper. 

Ques.  Will  you  obey  them  to  whom  the  charge  and 
government  over  you  is  committed,  and  follow  their  godly 
admonitions  with  a  willing  and  ready  mind  ]  If  so,  answer, 
I  will  endeavor,  through  the  grace  of  God,  to  do  so. 

T/ien  prayer  is  to  be  offered.  After  prayer,  the  bishop 
and  elders  shall  lay  their  hands  upon  the  head  of  every 
one  of  them,  and  say:  Take  thou  authority  to  execute 
the  office  of  an  elder  in  the  church  of  God,  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost.  Amen. 

(Hereupon  the  bishop  or  elder  shall  deliver  to  every  one 
of  them  the  Holy  Bible,  saying:)  Take  thou  authority 
to  preach  the  word  of  God,  and  administer  the  ordinances 
in  the  church  of  Christ. 

(Then  the  bishop  or  elder  shall  pray.  And  after  prayer 
he  shall  read  from  Luke  xii.  35-38):  "  Let  your  loins  be 
girded  about,  and  your  lights  burning,  and  ye  yourselves 
like  unto  men  that  wait  for  their  Lord,  when  he  shall  re- 
turn from  the  wedding;  that,  when  he  cometh  and  knock- 
eth,  they  may  open  unto  him  immediately.  Blessed  are 
those  servants  whom  the  Lord  when  he  cometh  shall  find 
watching.  Verily  I  say  unto  you,  that  he  shall  gird  him- 
self, and  make  them  sit  down  to  meat,  and  will  come  forth 
and  serve  them.  And  if  he  shall  come  in  the  second 
watch,  or  come  in  the  third  watch,  and  find  them  so,  blessed 
are  those  servants."  (After  this  the  following  benediction 
is  to  be  pronoiuiced:)  The  peace  of  God  keep  your  hearts 
and  mi/ids  in  the  knowledqe  of  Jesus  Christ  our  Lord.  Amen. 

Elders^  Duties. — It  is  the  duty  of  an  elder  to  preach  as 
often  as  he  can ;  to  baptize,  to  administer  the  Lord's  Sup- 
per, solemnize  marriages,  to  perform  all  parts  of  divine 
service,  to  be  an  example  to  the  flock  of  Christ  by  imitat- 
ing his  moral  example;  and  in  a  very  special  manner  it 
shall  be  the  duty  of  an  elder  to  cherish  and  encourage 
young  ministers,  and  always  to  be  looking  for  those  whom 
God  has  called  to  preach,  and  advise  them  to  take  up  the 
cross,  and  begin  the  work  without  delay,  that  the  labor  of 
this  gospel  harvest  may  be  faithl'ully  performed. 


IN  ACTUAL   LIFE.  223 

SECTION   V. 
Presiding  Elders. 

Ques.     I.  How  shall  the  presiding  elders  be  elected ? 

Ans.  The  annual  conference  shall  elect  them  by  ballot. 
A  majority  of  the  whole  number  of  votes  shall  be  necessary 
to  a  choice. 

Ques.  2.  What  shall  be  done  for  the  support  of  the 
presiding  elders  ? 

A/is.  It  shall  be  the  duty  of  each  annual  conference  to 
make  such  regulations  for  the  support  of  the  presiding  eld- 
ers as  they  in  their  wisdom  may  think  best  calculated  to 
accomplish  the  desired  end. 

Ques.     3.   How  shall  they  be  stationed? 

Ans.  By  the  bishop  and  two  elders  from  each  presiding- 
elder  district. 

Ques.     4.  What  are  the  duties  of  a  presiding  elder? 

Ans.  I.  To  travel  through  the  district  appointed  him, 
and  to  preach  as  often  as  is  practicable.  2.  He  shall  ap- 
point the  quarterly  and  camp  meetings,  and  attend  them. 
He  shall  hold  quarterly  conferences,  and  administer  the  or- 
dinances of  God's  house.  He  shall  inquire  whether  the 
preachers  do  their  duty,  and  exhort  them  to  maintain  dis- 
cipline and  order,  love  and  seriousness  in  the  society.  3.  It 
shall  be  his  duty  to  make  strict  inquiry  if  each  itinerant 
minister  has  received  the  amount  of  salary  due  him,  and 
in  case  of  a  deficiency  to  make  an  earnest  effort  to  secure 
the  balance  due  him.  4.  He  may  also,  in  conjunction 
with  two  elders,  preachers,  exhorters,  or  leaders,  (one  from 
each  circuit,)  change  the  preachers  in  his  district.  Each 
presiding  elder  shall  give  a  report  in  writing,  of  his  district, 
annually,  to  the  annual  conference.  5.  Should  any  dis- 
trict happen  to  be  without  a  presiding  elder,  information 
shall  be  immediately  given  to  a  bishop,  who  shall  appoint 
an  elder  to  preside  in  said  district  until  the  ensuing  annual 
conference.  [6.]  It  shall  be  the  duty  of  our  presiding 
elders,  as  soon  as  convenient,  to  appoint,  or  see  that  three 
or  five  suitable  persons  are  appointed,  with  the  consent  of 
the  quarterly  conference,  to  take  up  subscriptions  to  build 


224  CHRISTIAN   CO-OPERATION 

or  purchase  parsonage-houses  for  their  respective  stations 
or  circuits,  the  same  to  be  deeded  to  those  three  or  five 
trustees,  and  their  successors  in  office,  for  the  use  of  the 
Church  of  the  United  Brethren  in  Christ.  We  recommend 
that  all  our  parsonage-houses  be  plain,  and  located  in  some 
central  place. 

SECTION   VI. 

Superintendents. —  Their  Election  afid  Duties. 

Qiies.     How  are  the  bishops  to  be  elected? 

Ans.  The  General  Conference  shall  elect  them,  for  the 
term  of  four  years,  by  a  majority  of  the  whole  number  of 
votes,  to  be,  at  the  option  of  conference,  re-elected.  The 
bishops  must  be  capable  of  attending  the  conferences  ap- 
pointed them,  otherwise  they  can  not  be  elected. 

Qi/es.  How  shall  the  bishops'  fields  of  labor  be  assigned 
them  ? 

Ans.  By  the  General  Conference;  and  in  the  fields  thus 
assigned  them  they  shall  devote  their  whole  time  ;  but  no 
bishop  shall  be  stationed  more  than  four  consecutive  years 
on  the  same  district. 

Provided,  however,  that  they  shall  have  the  privilege  of 
making  such  temporary  interchanges  as  they  may  deem 
proper. 

(2iies.     How  shall  their  support  be  secured  ? 

Ans.  I.  Each  annual  conference  shall  apportion  its  re- 
spective part  of  the  salary  of  its  bishop,  annually,  to  the 
several  fields  of  labor  in  its  bounds,  according  to  the  ability 
thereof.  2.  The  bishops  shall  publish  annually,  in  the 
columns  of  the  Religious  Telescope,  reports  of  their  respect- 
ive districts,  and  also  the  amount  of  salary  received  from 
the  several  annual  conferences  in  their  charge. 

(2ues.     What  are  the  duties  of  bishops? 

Ans.  I.  To  preside  over  the  annual  and  general  confer- 
ences. 2.  In  conjunction  with  the  presiding  elders  of  the 
past  and  present  year,  together  with  an  equal  number  of 
local  elders  or  preachers,  they  may  fix  the  appointments  of 
the  traveling  preachers  for  the  several  circuits,  stations,  and 


IN  ACTUAL  LIFE.  225 

missions:  Provided,  that  they  do  not  allow  any  itinerant 
preacher  to  remain  on  the  same  station  or  circuit  more 
than  three  consecutive  years,  unless  particular  circumstan- 
ces require  it,  and  then  only  with  consent  of  the  confer- 
ence. 3.  The  bishop,  in  conjunction  with  two  elders, 
elected  by  ballot,  from  each  presiding-elder  district,  shall 
appoint  the  presiding  elders  to  their  respective  districts. 

4.  It  shall  be  their  duty  to  perform  the  rite  of  ordination 
at  the  annual  conferences,  and  at  such  other  times  and 
places  as  circumstances  may  require  it,  and  then  only  upon 
such  persons  as  have  passed  the  usual  examination  required 
of  candidates  for  ordination,  by  a  committee  of  three 
elders  chosen   for   that  purpose  by   one   of  the   bishops. 

5.  The  bishops  shall  hold  annual  meetings,  at  which  they 
shall  determine  the  time  of  holding  the  annual  conferences, 
decide  questions  of  discipline,  adopt  measures  to  secure 
uniformity  in  theii  administration,  and,  when  circumstan- 
ces demand  it,  appoint  fast  and  thanksgiving  seasons,  and 
counsel  upon  the  general  interests  of  the  Church.  6.  In  con- 
junction with  the  Board  of  Missions,  the  bishops  shall  have 
power  to  organize  mission-conferences.  7.  The  bishops 
shall  devote  as  much  of  their  time  as  possible,  consistent 
with  their  other  duties,  to  visiting  our  missions,  and  explor- 
ing new  fields.  8.  When  a  bishop  fails  to  perform  his  duty, 
unless  through  unavoidable  circumstances,  he  can  not  be 
suffered  to  retain  his  office.  9.  If  our  Church  should  at 
any  time  be  destitute  of  a  bishop,  a  bishop/r<?  tern,  shall  be 
elected  from  among  the  elders  at  each  annual  conference. 
Each  bishop  ^r<?/^/;/.  shall  attend  the  next  succeeding  con- 
ference, in  conjunction  with  the  bishop /ri?  tem.  there  elect- 
ed, that  a  regular  correspondence  be  maintained  until  the 
ensuing  General  Conference.  10.  It  shall  be  the  duty  of 
the  bishops  to  see  that  a  suitable  sermon  be  delivered  to 
the  preachers  present  at  each  annual  conference. 

SECTION   VII. 

Immoral  Conduct  of  Preachers. 

Ques.     What  shall  be  done  when  a  preacher,  elder,  or 
bishop  is  reported  guilty  of  immorality? 

15 


226  CHRISTIAN  CO-OPERATION 

Ans.  The  preacher  to  whom  it  is  known  shall  take  with 
him  another  preacher,  exhorter,  or  leader,  and  examine 
into  the  charge;  but  as  the  apostle  saith  (I.  Tim.  v.  19), 
"Against  an  elder  receive  not  an  accusation,  but  before 
two  or  three  witnesses."  If  it  should  appear  that  said  re- 
ports are  well  founded  they  shall  be  required  to  prefer 
charges  against  the  accused.  If  no  one  be  found  willing  to 
prosecute  the  case,  then  the  next  quarterly  conference  shall 
appoint  a  prosecutor,  whose  duty  it  shall  be  to  notify  the 
accused,  in  writing,  of  all  the  charges  preferred  against 
him.  He  shall  also  notify  him  to  choose  an  elder  as  his 
committee-man;  the  prosecutor  choosing  an  elder  also  as 
committee-man  in  behalf  of  the  Church;  and  they  two  a 
third  elder  or  preacher,  before  whom  the  case  shall  be 
tried.  The  prosecutor  shall  also  notify  the  presiding  elder 
of  the  district  within  whose  bounds  said  cause  of  accusa- 
tion occurred;  and  it  shall  be  the  duty  of  the  presiding  elder 
to  appoint  the  time  and  place  of  trial,  giving  not  less  than 
twenty  nor  more  than  forty  days'  notice  to  the  parties  con- 
cerned of  said  trial,  and  who  shall  also  act  as  chairman  on 
the  case.  Should  the  committee  be  satisfied  that  the  accu- 
sation is  sustained  they  shall  require  him  to  hold  his  peace 
until  the  annual  conference,  where  he  shall  be  accountable; 
and  it  shall  be  the  duty  of  the  committee  to  transmit  in 
writing  the  entire  proceedings  of  said  trial  to  the  annual 
conference,  where  the  accused  shall  have  a  hearing  before 
the  conference  or  a  select  committee  thereof;  and  if  the 
findings  are  sustained  he  shall  be  suspended,  expelled,  or 
retained,  as, the  conference  may  determine.  But  should 
the  accused,  after  having  been  duly  notified,  refuse  to  com- 
ply in  choosing  his  committee-man,  then  the  presiding 
elder  shall  suspend  him  until  the  annual  conference,  where, 
if  he  shall  refuse  to  appear,  he  shall  be  dealt  with  according 
to  the  judgment  of  the  conference;  ])rovided,  however,  if 
he  be  an  elder,  elders  only  shall  vote  in  the  case.  If  the 
accused  be  a  presiding  elder  or  a  bishop,  the  presiding 
elder  or  bishop,  as  the  case  may  be,  next  adjoining,  shall 
act  as  chairman  on  the  trial. 

The  foregoing  relates  only  to  annual-conference  mem- 
bers. 


IN  ACTUAL  LIFE.  227 

SECTION     VIII. 
Preachers   Salaries. 

I.  The  annual  allowance  of  a  traveling  preacher  shall  be 
such  sum  as  may  be  agreed  upon  between  such  preacher 
and  the  quarterly  conference  of  the  field  of  labor  to  which 
he  is  sent.  If  he  be  a  missionary  employed  by  the  Board 
of  Missions,  the  Board  shall  grant  such  allowance  as  in  its 
judgment  it  shall  see  proper.  3.  It  shall  be  the  duty  of  a 
circuit  or  station,  when  a  preacher  is  sent  to  it  by  annual 
conference,  to  move  said  preacher  on  such  circuit  or  station 
at  its  own  expense. 

Qiies.  What  shall  be  done  for  the  needy,  superannuated, 
or  worn-out  traveling  preachers,  and  their  widows  and 
orphans  ? 

Alls.  The  annual  conferences  to  which  they  respectively 
belong  shall  make  provision  for  them. 

SECTION    IX. 

Visiting  from   House   to  House   and  Enforcing  Practical 
Religion. 

Ques.  How  can  we  further  assist  those  under  our  care  ? 

Ans.  By  instructing  them  at  their  OAvn  houses,  which  is 
necessary  to  promote  confidence  and  communion  with 
God  among  us,  to  wean  us  from  the  love  of  the  world,  and 
to  inure  us  to  a  life  of  heavenly-mindedness;  also,  to  en- 
courage us  to  strive  after  and  practice  brotherly  love,  that 
no  evil  thinking  or  judging  of  one  another  be  found  among 
us;  and  lastly,  that  we  may  learn  to  do  as  we  would  wish 
to  be  done  by.  2.  Every  preacher  should  make  it  his  duty 
to  instruct  the  people  on  every  occasion,  both  public  and 
private,  and  exhort  them  to  be  diligent  in  all  good  works 
and  doctrine.  Until  this  be  done,  and  that  in  sincerity, 
we  shall,  upon  the  whole,  be  of  but  little  use,  and  our  good 
shall  be  evil  spoken  of;  therefore,  wherever  we  may  be, 
we  should  guard  against  useless  and  idle  conversation. 


228  CHRISTIAN  CO-OPERATION 

Undoubtedly  this  private  application  of  visiting  from 
house  to  house,  and  exhorting  the  people,  is  found  or  im- 
plied in  these  solemn  words  of  the  apostle:  *' I  charge 
thee,  therefore,  before  God,  and  the  Lord  Jesus  Christ,  who 
shall  judge  the  quick  and  the  dead  at  his  appearing  and 
his  kingdom;  preach  the  word;  be  instant  in  season,  out  of 
season;  reprove,  rebuke,  exhort  with  all  long-suffering  and 
doctrine."     II.  Tim.  iv.  i,  2. 


CHAPTER  VI. 

CHURCH    ORGANIZATIONS. 


SECTION  I. 
For  Church  and  Parsonage  Houses. 

Ques.  Is  anything  advisable  in  regard  to  the  building  of 
meeting-houses  ? 

Ans.  Let  all  our  meeting-houses  be  built  plain  and  neat, 
with  free  seats,  and  not  more  expensive  than  necessary. 

Ques.  To  whom  are  our  meeting-houses,  and  the  premises 
belonging  to  them,  to  be  deeded  % 

Ans.  To  a  board  of  trustees,  who  shall  in  all  cases  have 
warranty  deeds  legally  executed  and  made  to  them  and 
their  successors  in  office,  in  trust  for  the  Church  of  the 
United  Brethren  in  Christ,  who  shall  have  the  same  record- 
ed in  the  county  records  where  the  property  is  situated. 

Ques.  How  is  the  board  of  trustees  to  be  constituted? 

Ans.  Whenever  it  is  contemplated  by  a  society  to  pur- 
chase or  build  a  meeting-house,  it  shall  be  the  duty  of  a 
leader  or  steward  of  such  society  to  make  it  known  to  the 
quarterly  conference  of  the  circuit  or  station  to  which  he 


IN  ACTUAL  LIFE.  22 

belongs,  whose  duty  it  shall  be  to  appoint  a  judicious  board 
of  trustees,  where  the  law  of  the  state  does  not  otherwise 
provide,  of  not  less  than  three  in  number,  or  as  the  law  of 
the  state  in  which  said  house  is  to  be  built  may  direct;  pro- 
vided, however,  that  at  least  a  majority  of  such  board  of 
trustees  shall  be  members  of  our  Church.  The  trustees 
shall  hold  their  office  during  the  pleasure  of  the  quarterly 
conference. 

Ques.  How  are  the  trustees  to  proceed  in  building  a 
house? 

Ans.  No  society  shall  commence  the  building  of  any 
meeting-house  without  first  getting  an  act  of  incorporation, 
where  the  law  of  the  state  requires  it.  They  shall  form  an 
estimate  of  the  amount  necessary  to  procure  a  lot,  to  build, 
and  to  make  such  other  improvements  as  may  be  conceived 
necessary.  And  they  shall  at  no  time  proceed  with  the 
building  of  a  house  of  worship  beyond  the  means,  either 
in  hand,  or  sufficiently  secured,  so  as  to  avoid  involving 
our  houses  of  worship  in  any  way  in  debt.  The  trustees 
shall  hold  annual  meetings,  or  oftener  if  need  be,  and  shall 
elect  from  their  number  the  following  officers,  namely,  a 
president,  secretary,  and  treasurer.  The  meetings  of  the 
board  shall  be  subject  to  the  call  of  the  president.  It  shall 
be  the  duty  of  the  secretary  to  keep  a  correct  record  of  all 
the  business  transactions  of  the  board,  in  a  book  provided 
for  that  purpose,  which  shall  at  all  times  be  open  for  in- 
spection by  the  quarterly  conference  of  the  charge  having 
the  care  of  the  property.  The  treasurer  shall  receive  all 
funds  for  meeting-house,  cemetery,  and  parsonage  purposes, 
and  pay  out  the  same  under  the  direction  of  the  board, 
and  report  to  the  board  the  financial  condition  at  their  sev- 
eral meetings. 

Qucs.  What  shall  be  done  when  a  vacancy  or  vacancies 
occur  in  the  board  of  trustees? 

A?is.  It  shall  be  the  duty  of  the  quarterly  conference  to 
appoint  a  suitable  person  or  persons  to  fill  such  vacancies. 

Ques.  What  shall  be  done  when  any  of  our  houses  are 
vacant? 

Ans.  It  shall  be  the  duty  of  the  quarterly  conference  of 
the  nearest  circuit  or  station  to  appoint  not  less  than  three 


230  CHRISTIAN  CO-OPERATION 

suitable  persons  for  trustees,  who  shall  have  the  power, 
when  authorized  by  two  thirds  of  the  members  of  that  con- 
ference, to  lease,  rent,  or  sell  such  meeting-house,  and  the 
appurtenances  belonging  to  it;  and  to  appropriate  the  money 
arising  from  such  lease,  rent,  or  sale,  by  the  direction  of 
said  conference,  toward  the  erection  of  new  meeting-houses, 
or  the  liquidation  of  debts  on  old  ones.  If  the  vacated 
house  be  a  parsonage,  the  proceeds  shall  be  disposed  of  in 
like  manner;  but  in  every  case  the  proceeds  arising  from 
the  lease,  rent,  or  sale  of  parsonage  property  shall  be  kept 
sacred  for  parsonage  purposes.  When  a  lot  is  deeded  to  an 
English  United  Brethren  society,  or  to  a  German  United 
Brethren  society,  and  one  or  the  other  party  cease  to  exist 
in  an  organized  form  by  deaths,  removals,  expulsions,  or 
otherwise,  the  remaining  organized  class  shall  have  full  right 
to  make  such  improvements  or  repairs  on  said  lot,  as  may 
be  needed  for  worship,  and  a  peaceable  possession. 

The  above  rules  to  be  observed  in  purchasing  or  building 
parsonage-houses. 

SECTION    II. 

The  Sabbath-school. — Constitution  and  By-Laws. 

ARTICLE  I. 

This  shall  be  called  the  Sabbath-school  Association  of 
the  Church  of  the  United  Brethren  in  Christ. 

ARTICLE    II. 

The  object  of  this  association  shall  be  to  promote  the 
cause  of  Sabbath  schools  in  connection  with  our  Church, 
and  elsewhere,  and  thus,  by  our  united  efforts,  to  promote 
the  glory  of  God  and  the  happiness  and  final  salvation  of 
mankind. 

ARTICLE    III. 

Sec.  I.  The  officers  of  the  association  shall  consist  of  a 
president,  treasurer,  and  secretary,  and  an  executive  com- 


IN  ACTUAL  LIFE.  231 

mittee  of  three,  who  shall  be  elected  every  four  years  by 
the  General  Conference. 

Sec.  2.  The  president  shall  have  the  general  operations 
of  the  association  under  his  care.  He  shall  call  meetings 
of  the  executive  committee,  when  necessary,  preside  at 
such  meetings,  and  present  to  them  the  wants  of  the  asso- 
ciation; and  he  shall  sign  all  orders  drawn  on  the  treasurer 
for  the  use  of  the  association  as  appropriated  by  the  com- 
mittee. 

Sec.  3.  The  treasurer  shall  take  charge  of  and  hold  in 
trust  all  the  funds  and  papers  of  value  belonging  to  the 
association,  subject  to  the  direction  of  the  executive  com- 
mittee, and  the  orders  of  the  president. 

Sec.  4.  The  secretary  shall  keep  a  record  of  all  the 
business  transactions  of  the  association,  and  conduct  its 
correspondence;  and  at  the  request  of  the  executive  com- 
mittee he  shall  devote  his  whole  time  to  the  interests  of  the 
association. 

Sec.  5.  The  executive  committee  shall  hold  annual 
meetings,  or  any  time  at  the  call  of  the  president,  to  pro- 
vide ways  and  means  to  carry  into  successful  operation  the 
plan  and  purposes  of  this  association,  and  appropriate  money 
to  defray  all  necessary  expenses,  and  they  shall  fill  all 
vacancies  occurring  in  the  offices  of  the  association. 

ARTICLE    IV. 

Sec.  I.  The  funds  coming  into  the  treasury  shall  be 
used  as  follows : 

I.  To  assist  in  organizing  and  sustaining  Sabbath-schools 
in  such  localities  and  manner  as  the  executive  committee 
may  think  advisable.  2.  To  aid  the  publishing  house  in 
the  publication  of  books  for  the  use  of  Sabbath-schools. 
3.  To  conduct  the  business  of  the  association. 

Sec.  2.  When  such  aid  is  needed  those  making  the  ap- 
plication shall  organize  a  United  Brethren  Sabbath-school 
by  electing  officers  and  adopting  the  regulations  of  this 
association,  and  make  known  the  fact  of  such  action  to 
the  secretary,  as  well  as  the  kind  and  amount  of  help  need- 
ed, and  upon  a  favorable  consideration  of  the  application, 


232  CHRISTIAN  CO-OPERATION 

such  supplies  as  may  be  considered  necessary  and  advisable 
shall  be  furnished;  such  donation  shall,  however,  not  be 
continued  when  no  church  organization  can  be  effected  in 
a  reasonable  time. 

ARTICLE   V. 

Each  conference  shall  at  some  suitable  time  during  its 
annual  sessions  hold  a  Sabbath-school  anniversary  meeting, 
for  the  purpose  of  advancing  the  objects  and  interests  of 
the  association. 

ARTICLE  VI. 

It  shall  be  the  duty  of  all  our  preachers,  whether  local 
or  traveling,  to  exert  their  influence  in  favor  of  this  organ- 
ization, and  to  assist  in  organizing  and  sustaining  United 
Brethren  Sabbath-schools  in  our  houses  of  worship,  and 
union  Sabbath-schools  wherever  it  may  be  practicable;  and 
those  in  charge  of  a  work  shall  preach  on  the  subject  of 
Sabbath-schools  at  least  once  a  year  at  each  appointment, 
and  report  the  following  items  to  the  annual  conference : 
I  St.  The  number  of  schools  organized.  2d.  The  number 
of  scholars  enrolled.  3d.  The  number  of  teachers  ap- 
pointed. 4th.  The  amount  of  money  collected,  first,  for 
the  use  of  schools,  secondly,  for  general  fund. 

ARTICLE   VII. 

Sec.  I.  The  superintendents  of  Sabbath-schools  shall 
be  elected  annually,  and,  when  members  of  the  Church, 
shall  be  members  of  quarterly  conference,  and  shall  be 
responsible  to  that  body  for  their  moral  and  official  con- 
duct, and  may  be  dismissed  for  any  delinquency,  and  the 
([uarterly  conference  appoint  one  to  fill  the  vacancy  until 
another  election  can  be  held. 

Sec.  2.  The  superintendent  shall  be  a  member  of  the 
Church  of  the  United  Brethren  in  Christ,  except  when 
there  is  no  suitable  member  of  our  Church;  then  some 
other  competent  person  may  be  elected. 


IN  ACTUAL   LIFE.  •  233 

ARTICLE    VIII. 

All  persons  whose  names  are  recorded  on  the  roll-book, 
and  have  become  generally  attentive,  are  members  of  our 
Sabbath-schools. 

SECTION   III. 

The  Itinerant  Plan. 

Ques.  Who  are  the  itinerants  ? 

Ans.  I.  All  who  propose  themselves  without  reserve, 
after  having  traveled  two  years  under  the  direction  of  the 
stationing  committee  or  presiding  elder,  and  have  been  re- 
ceived, as  such,  by  a  vote  of  two  thirds  of  the  members  of 
conference.  If  any  one  who  is  received,  as  above  stated, 
shall  cease  to  travel  without  giving  satisfaction  to  the  con- 
ference of  which  he  is  a  member,  he  shall  not  be  entitled 
to  any  support  from  the  funds  belonging  to  said  conference. 
And,  furthermore,  he  shall  not  re-enter  the  itinerancy  with- 
out the  consent  of  at  least  two  thirds  of  the  conference. 
Yet  supernumerary  and  superannuated  relations  shall  be 
duly  recognized  as  in  accordance  with  this  section,  and 
may  be  secured  to  any  brother  having  just  claims  thereto, 
by  a  vote  of  conference.  Should  a  traveling  preacher  or 
elder  desire  to  leave  the  work  assigned  him,  he  must  first 
acquaint  the  presiding  elder  of  his  intention,  by  writing; 
and  should  any  one  leave  or  neglect  his  station,  except  it 
be  through  sickness  or  other  unavoidable  circumstances, 
he  shall  be  accountable  to  the  next  annual  conference.  2. 
The  bishop  and  presiding  elders  of  the  past  and  present 
years,  together  with  an  equal  number  of  local  elders  or 
preachers,  elected  by  ballot  by  the  annual  conference, 
shall  constitute  a  stationing  committee,  whose  duty  it  shall 
be  to  supply  all  the  circuits,  stations,  and  missions,  as  far 
as  practicable,  from  the  above  list;  and  the  report  of  said 
stationing  committee  shall  be  read  at  least  six  hours  before 
the  adjournment  of  conference.  3.  Should  there  not  be 
enough  itinerants  to  fill  all  the  circuits,  stations,  and  mis- 


234  CHRISTIAN  CO-OPERATION 

sions,  such  vacancies  shall  be  supi>lied  by  the  stationing 
committee  or  presiding  elders. 

Ques.  2.  What  shall  be  done  to  regulate  the  annual 
conferences  in  the  division  of  circuits  or  stations? 

Ans.  A  circuit  or  station  shall  not  consist  of  any  specific 
number  of  members  or  appointments ;  but  when  the  an- 
nual conference  thinks  it  able  to  support  a  minister,  it  may 
be  recognized  as  such. 

Ques.     What  are  the  duties  of  a  circuit  preacher? 

A71S,  I.  To  take  the  circuit  assigned  him  willingly.  2. 
To  attend  the  appointments  on  his  circuit  regularly,  preach 
to  the  people,  and  hold  class-meetings.  3.  To  hold  a  so- 
ciety-meeting at  least  one  month  previous  to  annual  con- 
ference, and  revise  the  class-book;  he  shall  make  inquiry 
into  the  moral  standing  of  each  member,  and  in  no  case 
shall  he  dispose  of  a  member  without  the  consent  of  the 
class,  except  in  cases  of  special  law  requiring  the  eras- 
ure of  the  name  of  an  offending  member;  and  he  shall 
render  a  true  report  of  his  membership  to  the  annual  con- 
ference. At  the  said  meeting  he  shall  also  see  that  a  class- 
leader  and  steward  are  elected.  4.  To  read  the  following 
four  sections  of  our  Discipline  every  six  months,  in  each 
regular  congregation,  namely:  The  Confession  of  Faith^ 
Reception  and  Duties  of  Members,  Ardent  Spirits,  and  Se- 
cret Societies.  5.  To  sit  as  president  on  the  trial  of  mem- 
bers, and  see  that  a  correct  account  of  the  same  is  kept. 
6.  To  render  a  strict  account  in  writing  of  the  condition  of 
his  circuit  to  each  quarterly  conference,  where  he  is  to  be 
held  accountable  for  the  neglect  of  any  regular  appoint- 
ment on  his  circuit.  He  shall  also  report  the  number  of 
appointments,  pastoral  visits,  and  any  change  that  may 
have  taken  place  in  the  membership  of  his  charge.  7.  It 
shall  be  his  duty  to  use  every  laudable  effort  to  circulate 
our  books  and  church  periodicals,  and  to  use  due  diligence 
to  advance  the  interests  of  the  Conference  Printing  Estab- 
lishment. 8.  It  shall  be  his  duty  to  keep  a  list  of  the 
names  of  all  the  subscribers  to  our  church  periodicals,  and 
the  time  of  subscribing,  at  the  different  appointments  on 
his  circuit,  and  hand  it  over  to  his  successor  at  the  annual 
conference,   with  the  list  of  the  ai)pointments.     He  shall 


IN  ACTUAL    LIFE.  235 

also  report  the  number  of  subscribers  to  our  periodicals  on 
his  field  of  labor  at  each  quarterly  conference,  and  be  ex- 
amined by  the  presiding  elder  and  quarterly  conference  as 
to  whether  he  performs  his  duty  in  circulating  the  periodi- 
cals of  the  Church  among  the  people  of  his  charge.  9. 
No  preacher  shall  dismiss  any  appointment  from  his  cir- 
cuit, without  the  consent  of  quarterly  conference.  10.  He 
shall  secure  a  suitable  book  for  a  church  record,  in  which 
he  shall  register  all  the  appointments  and  classes  on  his 
circuit,  station,  or  mission,  in  their  regular  ord^,  with  the 
name  of  each  member  attached  to  his  or  her  class.  He 
shall  also  make  a  record  of  all  the  baptisms,  marriages, 
deaths,  and  proceedings  of  church  trials,  with  names  of  all 
the  parties  in  each  case.  He  shall  report  this  record  with 
the  proceedings  therein  to  the  last  quarterly  conference  of 
each  year  for  approval  or  improvement.  This  book  shall 
be  the  property  of  the  quarterly  conference,  and  shall  be 
in  addition  to  the  regular  class-books.  1 1 .  It  shall  be  the 
duty  of  preachers  in  charge  of  circuits,  stations,  and  mis- 
sions, to  collect  the  annual  amount  apportioned  to  their 
fields  of  labor  for  the  support  of  the  bishops.  12.  He 
shall  hold  a  general  missionary  meeting  at  some  convenient 
place  on  his  work.  He  shall  also  preach  a  missionary 
sermon,  and  appoint  a  soliciting  committee  at  every  ap- 
pointment, whose  duty  it  shall  be,  in  conjunction  with  him- 
self, to  canvass  the  class  and  community,  personally,  to 
solicit  funds  for  the  missionary  society.  He  shall  also  keep 
a  list  of  the  names  of  contributors,  so  far  as  possible,  and 
report  the  same  to  conference  for  publication  with  the  min- 
utes, or  in  the  annual  report  of  the  Board  of  Missions,  as 
the  conference  may  direct;  he  shall  also  establish  monthly 
missionary  prayer-meetings  wherever  practical  in  the  so- 
cieties of  his  charge.  He  shall  be  held  to  a  strict  account 
for  the  faithful  performance  of  these  duties.  13.  It  shall 
be  the  duty  of  all  stationed  preachers  to  visit  every  family 
under  their  care,  at  least  once  every  quarter,  and  pay  strict 
attention  to  the  young  members  of  their  charge.  14.  It 
shall  be  the  duty  of  circuit  preachers  to  visit  as  much  as 
possible.  15.  It  shall  be  the  duty  of  all  preachers,  whether 
local  or  itinerant,  to  make  use  of  every  laudable  effort  to 


236  CHRISTIAN    CO-OPERATION 

enlarge  the  borders  of  our  Zion,  in  spreading  scriptural 
holiness,  and  report  to  their  respective  annual  conferences 
the  number  of  new  appointments  obtained. 

SECTION  IV. 

The  Missionary  Society. — Constitution. 

I.  This  society  shall  be  called  the  '■^  Home,  Frontier,  and 
Foreign  Missionary  Society  of  the  United  Brethren  in  Christ," 
and  is  org^ized  for  the  purpose  of  aiding  thfe  annual  con- 
ferences in  extending  their  missionary  labors  throughout 
the  country,  and  into  foreign  and  heathen  lands. 

II.  The  payment  of  ten  dollars  at  one  time  shall  con- 
stitute a  life  member,  or  fifty  dollars  at  one  time  a  life  di- 
rector. No  certificate  of  life  membership  or  life  director- 
ship shall  be  granted  until  the  full  amount  is  paid. 

III.  The  officers  of  this  society  shall  consist  of  a  presi- 
dent, three  vice-presidents,  secretary,  treasurer,  and  six  di- 
rectors, who,  together,  shall  constitute  a  board  of  directors; 
and  shall  be  elected  every  four  years  by  the  General  Con- 
ference. 

IV.  The  president  shall  preside  at  all  meetings  of  the 
Board,  and  shall  have  power,  in  conjunction  with  the  sec- 
retary, to  call  special  meetings.  In  the  absence  of  the 
president,  one  of  the  vice-presidents  shall  fill  his  place. 

V.  The  secretary  shall  keep  a  correct  record  of  all  the 
proceedings  of  the  society,  conduct  its  correspondence,  and 
devote  himself  exclusively  to  the  interests  of  the  society. 
He  shall  keep  a  record  of  all  the  life  members,  life  directors, 
legacies,  etc.,  etc.  He  shall  also  make  out,  and  publish, 
under  the  direction  of  the  Board,  an  annual  report  of  the 
whole  missionary  work ;  also  a  quadrennial  report  to  the 
General  Conference.  His  salary  shall  be  determined  by 
the  Board,  according  to  the  Discipline. 

VI.  The  treasurer  shall  hold  the  funds  of  the  society, 
subject  to  the  order  of  the  Board,  and,  at  the  discretion  of 
the  Board,  devote  himself  exclusively  to  the  interests  of  the 
Missionary  Society. 

VII.  The  Board  of  Directors  shall  hold  annual  meetings; 


IN   ACTUAL    LIFE.  237 

have  power  to  appoint  an  executive  committee,  consisting 
of  five  members;  make  by-laws  to  regulate  its  own  business; 
appropriate  money  to  defray  incidental  expenses;  employ 
missionaries  and  agents ;  open  new  missions;  make  appro- 
priations to  mission-conferences;  employ  laborers  for  mis- 
sion-districts ;  dissolve  mission-conferences ;  fill  vacancies 
in  its  own  body;  in  connection  with  the  bishops  or  any 
one  of  them,  ordain  ministers  to  the  office  of  elder;  and 
publish,  at  our  own  press,  such  matter  as  the  cause  may 
from  time  to  time  demand. 

VIII.  Each  missionary  in  the  employ  of  the  Board  shall 
report  quarterly  to  the  secretary  the  condition  of  his  mis- 
sion; and  no  missionary  shall  be  entitled  to  his  salary  who 
shall  neglect  to  comply  with  this  requirement.  The  pre- 
siding elders  of  mission-conferences  shall  report  quarterly 
the  condition  of  their  respective  works. 

IX.  Each  conference  shall  be  considered  a  branch  of 
this  society,  and  shall  elect  a  treasurer  and  secretary,  i. 
The  branch  treasurer  shall  hold  the  funds  designed  for  the 
Board,  subject  to  its  order.  2.  The  branch  secr.etary  shall 
keep  a  record  of  the  proceedings  of  the  annual  conference 
in  relation  to  home,  frontier,  and  foreign  missions,  sep- 
arately, and  report  the  same  immediately  after  the  session 
of  the  conference  to  the  secretary  of  the  Board.  He  shall 
report  the  number  of  missions,  appointments,  Sabbath- 
schools,  scholars,  and  teachers ;  what  paid  on  missions  as 
salary;  what  collected  for  missions  on  missions;  what  col- 
lected for  missions  in  the  whole  conference;  how  much 
paid  the  parent  Board,  and  how  much  paid  to  home  mis- 
sions ;  and  the  names  and  post-office  addresses  of  life  di- 
rectors and  life  members.  The  branch  secretaries  shall  be 
responsible  to  their  respective  annual  conferences  for  the 
faithful  discharge  of  their  duties.  Each  of  our  Sabbath- 
schools  is  hereby  constituted  an  auxiliary  to  the  branch  so- 
ciety within  whose  limits  it  is  located;  and  the  superin- 
tendent, secretary,  and  treasurer  of  the  Sabbath-school  shall 
be  president,  secretary,  and  treasurer  of  the  said  auxiliary, 
and  shall  report  annually,  through  the  preacher  in  charge, 
to  the  branch  society.  Said  preacher  is  to  notify  the  above- 
named  officers,  at  the  close  of  each  conference  year,  that 


238  CHRISTIAN   CO-OPERATION 

such  report  is  due,  and,  if  need  be,  assist  in  its  preparation. 
Any  person  may  become  a  life  member  of  the  auxihary  by 
the  payment  of  three  dollars,  and  shall  be  entitled  to  a  cer- 
tificate of  life  membership. 

X.  The  branch  societies,  or  individual  members,  may 
specify  to  what  particular  portion  of  the  work  their  funds 
shall  be  applied;  provided,  however,  that  if  more  is  thus 
designated  than  is  necessary  for  the  work  specified,  it  may 
be  applied  to  some  other  work,  as  the  Board  shall  deter- 
mine. 

XI.  Each  branch  society  shall  have  the  exclusive  man- 
agement of  the  home  missions  within  its  own  limits;  pro- 
vided, however;  that  the  missionary  Board  shall  be  permitted 
to  open  and  operate  missions  within  the  bounds  of  any  an- 
nual conference  by  the  consent  of  such  conference. 

XII.  Treasurers  of  the  parent  Board  and  of  the  branch 
society  shall  give  approved  security. 

XIII.  All  bequests  or  donations,  the  interest  of  which  is 
to  go  to  missionary  purposes,  made  to  any  of  the  above  so- 
cieties, shall  be  kept  sacred. 

Form  of  Bequest. — I  give  and  bequeath  to  the  Home, 
Frontier,  and  Foreign  Missionary  Society  of  the  United 
Brethren  in  Christ,  organized  by  the  General  Conference 
of  said  Church,  May  20,  1853,  and  incorporated  in  Butler 

County,  Ohio,  September  23,  1854,  the  sum  of dollars; 

and  the  receipt  of  the  treasurer  of  the  society  shall  be  a  suffi- 
cient discharge  thereof  to  my  executors  and  administra- 
tor;-. 

SECTION  V. 

Church-erection  Society. 

I.  This  society  shall  be  known  as  The  Church-erection 
Society  of  the  Church  of  t/ie  United  Bretliren  in  Christ,  and 
is  organized  for  the  purpose  of  aiding  feeble  societies  in  the 
erection  of  houses  of  worship. 

II.  The  Board  of  Missions  shall  constitute  the  Board  of 
Managers  for  this  society,  and  shall  be  governed  by  the 


IN   ACTUAL   LIFE.  239 

constitution  and  by-laws  of  the  Missionary  Society  so  far  as 
they  are  appUcable  to  this  society. 

III.  It  shall  be  the  duty  of  the  preachers  in  charge  in 
their  respective  fields  of  labor  throughout  the  Church  to 
solicit  donations  annually  to  the  funds  of  this  society,  and 
pay  them  over  to  an  annual-conference  treasurer  elected  by 
themselves  for  that  purpose,  who  shall  transmit  them  to  the 
treasurer  of  the  parent  Board  of  Missions  at  Dayton, 
Ohio. 

IV.  The  treasurer  of  the  parent  Board  of  Missions  shall 
receipt  for  all  moneys  sent  him  by  the  various  conference 
treasurers,  that  they  may  make  settlement  with  their  re- 
spective annual  conferences. 

V.  Application  for  aid  from  this  society  must  be  made  to 
the  Board  of  Managers,  through  the  presiding  elder  of  the 
district  and  the  preacher  in  charge  of  the  circuit,  station, 
or  mission  where  such  house  is  to  be  erected,  who  shall  state 
in  writing  the  condition  of  the  society  desiring  such  aid,  the 
prospects  of  success,  and  the  security  of  the  investment. 

VI.  Should  any  society  thus  aided  lose  its  organization, 
so  as  to  make  the  sale  of  such  house  necessary,  then,  out  of 
the  proceeds  of  such  sale,  the  amount  loaned  them,  with 
interest,  shall  be  refunded  to  the  parent  Board, 

VII.  The  Board  shall  make  no  appropriations  where 
there  is  reasonable  prospect  that  the  society  asking  aid  can 
succeed  without  it;  or  where  there  is  no  prospect  of  build- 
ing up  a  good  society. 

VIII.  All  aid  rendered  shall  be  only  as  a  loan,  the 
principal  to  be  refunded,  without  interest,  at  such  times  as 
the  Board  may  direct,  but  in  no  case  for  a  longer  term  than 
five  years  at  any  one  time ;  nor  shall  loans  be  negotiated 
when  the  loan  will  not  free  the  church  from  all  indebted- 
ness; nor  shall  moneys  be  loaned  to  any  society  until  their 
church  property  is  secured  by  deed  as  provided  for  in  Sec- 
tion xxxi.  of  Discipline;  nor  shall  moneys  be  loaned  to 
churches  until  their  trustees  have  forwarded  their  notes,  se- 
cured by  first  mortgage  on  the  premises  and  properly  re- 
corded in  the  records  of  the  courts  for  the  inspection' of  the 
Board  of  Managers  or  Executive  Committee. 

IX.  We  further  recommend  to  the  Board  of  Managers 


240  CHRISTIAN   CO-OPERATION 

the  employment  of  one  or  more  special  agents;  provided, 
however,  that  ?aid  agency  shall  not  be  continued  tor  a 
longer  term  than  three  months,  unless  it  be  apparent  that 
said  agency  is  a  moneyed  success  to  the  society. 

SECTION  ,VI. 

Rules  and  Regulations  of  our  Prhiting  Establishment, 
in  Dayton,  Ohio. 

Rule  I.  The  above  establishment  shall  be  called  "The 
Printing  Establishment  of  the  United  Brethren  in  Christ.'' 
Rule  2.  The  legislative  authority  herein  granted  shall  be 
vested  in  the  General  Conference  of  said  Church,  whose 
duty  it  shall  be  to  elect  the  necessary  officers  not  otherwise 
provided  for,  and  make  or  amend  any  rules  as  in  their  judg- 
ment may  seem  expedient.  Rule  3.  The  proceeds  of  said 
establishment,  over  and  above  contingent  expenses,  shall  be 
applied  to  the  benefit  of  traveling  and  worn-out  preachers, 
and  their  widows  and  orphans;  this  division  to  occur 
equally  and  annually  among  the  different  annual  confer- 
ences. Rule  4.  A  board  of  seven  trustees,  elected  by  the 
General  Conference,  shall  take  the  oversight  of  the  estab- 
lishment. Rule  5.  The  officers  of  the  establishment  shall 
consist  of  seven  trustees,  one  agent,  and  such  number  of  ed- 
itors as  the  General  Conference  shall  deem  necessary.  Rule 
6.  It  shall  be  the  duty  of  the  trustees  to  fix  the  salaries  of 
agent  and  editors,  to  make  settlement  with  the  officers  of 
the  establishment  every  six  months,  and  see  that  they  prop- 
erly discharge  their  duties,  and,  if  found  derelict,  may  sus- 
pend them  from  office  until  the  General  Conference;  pro- 
vided, no  such  officers  shall  be  suspended  until  they  have 
been  furnished  with  a  copy  of  the  complaints  in  writing, 
and  have  had  an  opportunity  of  defense  before  the  Board 
of  Trustees.  They  shall  also  have  the  privilege  of  making 
any  by-laws  which  may  seem  exj)edient  for  the  better  regula- 
tion of  the  minor  concerns  of  the  office;  provided,  they  do 
not  violate  any  part  of  the  foregoing  rules.  Rule  7.  It  shall 
be  the  duty  of  the  agent  to  take  charge  of  the  temporal 


IN  ACTUAL  LIFE.  241 

concerns  of  the  ofifice,  furnish  such  material  as  may  be 
needed,  and  to  act  as  the  general  book  agent  under  the  di- 
rection of  the  Board  of  Trustees.  He  shall  prepare  and 
publish  a  report  annually,  through  the  Religious  Telescope 
and  Joyful  Messenger,  and  shall  also  make  a  report  to  the 
General  Conference.  Rule  8.  Should  a  vacancy  occur  in 
any  of  the  offices  of  the  establishment,  or  in  the  Board  of 
Trustees,  the  trustees  may  fill  said  vacancy,  until  the  sitting 
of  the  next  General  Conference.  Rule  9.  No  editors  or 
officers  employed  in  the  establishment  shall  accept  any  of- 
fice or  engage  in  any  business  which  will  interfere  with  the 
duties  of  his  office. 


CHAPTER  VII. 

RITU  A.L. 


SECTION   I. 

Marriage  Ceremony, 

Address. — We  are  gathered  together  in  the  sight  of  God, 
and  in  the  presence  of  these  witnesses,  to  join  together  N, 
and  M.  as  husband  and  wife.  If  any  person  present  knows 
any  just  cause  or  impediment  why  these  persons  should  not 
be  joined  in  marriage,  let  the  same  now  speak,  or  forever 
after  keep  silent.  (If  no  impediment  be  alleged,  then  shall 
the  minister  say  unto  the  man:)  "N.,  wilt  thou  have  this 
woman  to  be  thy  wedded  wife,  to  live  together  after  God's 
ordinance?  Wilt  thou  love,  honor,  and  comfort  her,  in 
sickness  and  in  health,  in  prosperity  and  adversity,  and  for- 
saking all  others,  keep  thee  only  unto  her  so  long  as  ye 
both  shall  live?     If   so,  then  answer,    *I  will.'"     (Then 

16 


242  CHRISTIAN  CO-OPERATION 

shall  the  minister  say  to  the  woman:)  "  M.,  wilt  thou  have 
this  man  to  be  thy  wedded  husband,  to  live  together  after 
God's  ordinance?  Wilt  thou  love,  honor,  and  obey  him,  in 
sickness  and  in  health,  in  prosperity  and  adversity,  and  for- 
saking all  others,  keep  thee  only  unto  him  so  long  as  ye 
both  shall  live?  If  so,  then  answer,  'I  will.'  "  (Then  the 
minister  shall  require  them  to  join  their  right  hands,  and 
say:)  "Those  whom  God  hath  joined  together,  let  no  man 
put  asunder."  "Inasmuch  as  N.  and  M.  have  consented 
together  in  marriage,  and  have  witnessed  the  same  before 
God  and  these  witnesses,  I  pronounce  them  husband  and 
wife,  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.     Amen." 

Ques.  Who  of  our  ministers  are  permitted  to  solemnize 
marriage  ? 

Ans.  All  ordained  ministers,  and  also  those  that  have 
obtained  license  from  an  annual  conference,  where  the  law 
of  the  state  makes  it  the  privilege  of  every  regularly 
licensed  minister  to  solemnize  marriage;  but  none  are  per- 
mitted to  solemnize  marriage  with  quarterly-conference 
license. 

SECTION    II. 

Burial  of  the  Dead. 

After  the  coffin  is  lowered  into  the  grave,  the  minister, 
if  the  deceased  is  a  child  or  an  adult  Christian,  may  say: 
"  Man  that  is  born  of  a  woman  is  of  few  days,  and  full  of 
trouble.  He  cometh  forth  like  a  flower,  and  is  cut  down: 
he  fleeth  also  as  a  shadow,  and  continueth  not."  In  the 
midst  of  life  we  are  in  death.  Unto  whom  should  we 
seek  for  succor  but  unto  Thee,  O  Lord  !  who  for  our  sins 
are  justly  displeased?  Our  hope  is  in  Thee;  for  thou  hast 
said:  "  I  am  the  resurrection  and  the  life;  he  that  believeth 
in  me,  though  he  were  dead,  yet  shall  he  live;  and  whoso- 
ever liveth  and  believeth  in  me  shall  never  die."  Inas- 
much as  God,  in  his  providence,  has  called  out  of  time 
into  eternity  the  soul  of  our  (brother,  sister,  or  child),  we 
now  commit  his  (or  her)  body  to  the  ground,—  earth  to 


IN  ACTUAL  LIFE.  243 

earth,  ashes  to  ashes,  dust  to  dust  to  dust, — in  the  confident 
hope  that  Christ  will  raise  this  body  in  the  great  day,  and 
reunite  it  with  the  soul,  and  receive  it  to  himself.     Amen. 

SECTION  III. 

Ordination  of  Elders.     (See  Chapter  V.,  Section  4.) 

[SECTION  IV. 

Administration  of  Baptis7n. 

SECTION   V. 

Laying  Corner  Stone. 

SECTION    VI. 

Dedicating  a  House  of  Worship. 

SECTION  VII. 

Visiting  the  Sick.  ] 


CHAPTER  VIII. 

DECISIONS,  INSTRUCTIONS,  AND  ADMONI- 
TIONS OF  GENERAL  CONFERENCE. 


SECTION  I. 


On  the  Care  of  the  Poor. 

When  it  is  known  by  any  of  our  class-leaders  that  there 
are  poor  members  among  them,  who  by  sickness,  accident, 
or  other  unavoidable  circumstances  have  been  brought  to 
want,  it  shall  be  the  duty  of  the  leader  in  charge  to  go,  or 


244  CHRISTIAN  CO-OPERATION 

appoint  one  to  wait  upon  the  class,  to  ask  alms,  money, 
clothing,  or  produce,  as  the  circumstances  may  require; 
and  should  any  one  class  be  too  poor  to  alleviate  its  poor, 
it  shall  then  be  made  known  to  the  pastor  in  charge,  whose 
duty  it  shall  be  to  inform  the  different  classes  on  his 
charge;  and  if  it  should  so  happen  that  any  one  charge 
should  be  insufficient  to  meet  the  wants  of  its  poor,  it  shall 
be  the  duty  of  the  presiding  elder  to  present  the  matter  on 
the  different  charges  at  their  quarterly  conferences,  so  that 
the  unavoidably  poor  of  our  Church  may  be  considered 
and  provided  for.     I.  John,  iii.  17;  Ps.  xli.  i,  2, 

SECTION   II. 

On  Dress. 

Inasmuch  as  the  Lord  has  commanded  us  not  to  be  con 
formed  to  this  world  (Rom.  xii.  2),  to  lay  apart  all  filthi- 
ness,  and  superfluity  of  naughtiness  (  James  i.  21),  and  as  the 
principles  of  the  Christian  religion,  as  taught  both  by  the 
precepts  and  example  of  the  meek  and  adorable  Savior,  are 
in  strict  and  perfect  accordance  with  these  commandments, 
we  therefore  humbly  beseech  and  admonish  the  members  of 
our  Church  to  observe  these  divine  precepts:  In  like 
manner  also  that  women  adorn  themselves  in  modest  ap- 
parel, with  shamefacedness  and  sobriety;  not  with  broid- 
ered  hair,  or  gold,  or  pearls,  or  costly  array,  but  (which 
becometh  women  professing  godliness)  with  good  works. 
I.  Tim.  ii.  9,  10;  and  whose  adorning  let  it  not  be  that 
outward  adorning  of  plaiting  the  hair,  and  of  wearing  of 
gold;  or  of  putting  on  of  apparel;  but  let  it  be  the  hidden 
man  of  the  heart,  in  that  which  is  not  corruptible,  even  the 
ornament  of  a  meek  and  quiet  spirit,  which  is  in  the  sight 
of  God  of  great  price.     I.  Pet.  iii.  3,  4. 

SECTION  III. 

The  Instruction  of  Children. 
I    What  shall  be  done  to  benefit  the  rising  generation? 


IN  ACTUAL  LIFE.  245 

Ans.  Let  him  who  is  in  any  way  zealous  for  God  and 
the  souls  of  men  begin  the  work  immediately.  Wherever 
children  are  found,  speak  freely  to  them  and  instruct  them 
diligently;  exhort  them  to  be  good,  and  pray  with  them 
earnestly,  yet  simply  and  plainly,  that  they  may  learn  to 
know  their  Creator  and  Redeemer  in  the  days  of  their 
youth. 

2.  For  the  more  harmonious  and  successful  operation  of 
this  good  work,  we  would  present  the  following 

[Reference  is  had  in  item  2  to  the  Sabbath-school  which 
is  doing  so  much  for  our  world.  But  it  is  my  judgment 
that  a  great  work  is  to  be  done  for  our  children,  outside  of 
the  Sabbath-school;  that  the  Sabbath-school  must  not  mo- 
nopolize the  religious  training  of  our  children ;  and  that 
we  can  not  evade  personal  responsibility  in  view  of  the 
success  which  has  attended  the  Sabbath-school  cause. 
Hence  I  put  the  above  items  in  a  separate  section.] 

SECTION  IV. 
Secret  Societies, 

We  believe  that  secret  societies  are  evil  in  their  nature 
and  tendency  (a  secret  society  is  one  whose  initiatory  cere- 
mony is  a  secret);  and  any  member  or  preacher  of  our 
Church  who  shall  be  found  connected,  in  any  way,  with 
such  a  society,  shall  be  admonished  to  sever  said  connec- 
tion. If  the  offender  be  a  lay  member  he  shall  be  so  ad- 
monished by  the  preacher  in  charge;  if  a  preacher,  or 
exhorter,  by  the  presiding  elder;  if  a  presiding  elder,  by 
the  bishop;  if  a  bishop,  by  the  presiding  elder  of  the  dis- 
trict in  which  such  bishop  may  reside.  If  such  offending 
person  fail  to  comply  with  this  admonition  within  six 
months  after  it  is  given,  he  shall  be  reported  to  the  class, 
quarterly  or  annual  conference,  as  the  case  may  be,  and  his 
name  be  erased  from  the  record,  and  he  be  no  longer  con- 
sidered a  member  of  our  Church.  Provided,  that  should 
the  accused  deny  said  connection,  the  case  shall  be  tried 
according  to  Sections  xix.  and  xx.  of  Discipline. 


246  CHRISTIAN  CO-OPERATION 

SECTION   V. 

Slavery. 

All  slavery,  in  every  sense  of  the  word,  is  totally  prohib- 
ited, and  shall  in  no  way  be  tolerated  in  our  Church. 
Should  any  be  found  in  our  society  who  hold  slaves,  they 
can  not  continue  as  members  unless  they  do  personally 
manumit  or  set  free  such  slaves.  And  when  it  is  known  to 
any  of  our  ministers  in  charge  of  a  circuit,  station,  or  mis- 
sion, that  any  of  its  members  hold  a  slave  or  slaves,  he 
shall  admonish  such  members  to  manumit  such  slave  or 
slaves;  and  if  such  persons  do  not  take  measures  to  carry 
out  the  Discipline,  they  shall  be  expelled  by  the  proper 
authorities  of  the  Church;  and  any  minister  refusing  to 
attend  to  the  duties  above  described,  shall  be  dealt  with  by 
the  authorities  to  which  he  is  amenable. 

SECTION   VI. 

War. 

We  most  positively  record  our  disapproval  of  engaging 
in  voluntary,  national,  aggressive  warfare;  yet  we  recog- 
nize the  rightful  authority  of  the  civil  government,  and 
hold  it  responsible  for  the  preservation  and  defense  of  our 
national  compact,  against  treason,  or  invasion  by  any  bel- 
ligerent force,  and  we  believe  it  to  be  entirely  consistent 
with  the  spirit  of  Christianity  to  bear  arms  when  called 
upon  to  do  so  by  the  properly-constituted  authorities  of  our 
government  for  its  preservation  and  defense. 

SECTION   VII. 

Doctrinal  Publications. 

No  one  of  our  preachers  or  laymen  shall  become  the 
author  of  any  doctrinal  book  or  pamphlet,  in  a  printed 
form,  in  the  name  of  the  Church,  without  the  approbation 


IN  ACTUAL  LIFE.  247 

of  the  annual  conference,  or  of  a  committee  chosen  by 
the  same.  And  if  any  preacher  or  layman  violates  this 
rule,  he  shall  be  accountable  to  the  class,  or  the  quarterly 
or  annual  conference,  as  the  case  may  be. 

SECTION   VIII. 

Oaths. 

We  believe  that  the  mode  of  testifying  to  the  truth  when 
required  so  to  do  in  a  legal  form,  by  way  of  affirmation,  is 
on  us  solemnly,  conscientiously,  and  fully  binding,  before 
God,  to  tell  the  truth,  the  whole  truth,  and  nothing  but 
the  truth. 

SECTION    IX. 

Temperance. 

The  distilling,  vending,  and  use  of  intoxicating  drinks 
as  a  beverage  shall  be,  and  is  hereby  forbidden  throughout 
our  society;  arid  should  any  of  our  members  or  preachers 
be  found  guilty  in  this  respect,  they  shall  be  dealt  with  as 
in  the  case  of  other  immoralities;  provided,  however,  that 
this  rule  shall  not  be  so  construed  as  to  prevent  druggists 
and  others  from  vending  or  using  it  for  medicinal  or  me- 
chanical purposes. 

SECTION  X. 

Singing. 

We  believe  it  to  be  the  duty  of  all  the  people  of  God  to 
sing  his  praises;  and  to  sing  them  in  the  great  congrega- 
tion as  well  as  in  the  private  circle.  We  therefore  earnest- 
ly recommend  to  all  our  people  the  cultivation  of  vocal 
music,  so  that  the  singing  in  our  congregations  may  be  im- 
proved. As  a  help  to  this  end,  we  advise  all  our  people  to 
provide  themselves  with  hymn-books  for  use  in  times  of 


248  CHRISTIAN  CO-OPERATION 

public  and  social  worship.  We  would  counsel  our  socie- 
ties to  avoid  the  introduction  of  choirs  and  instrumental 
music  into  their  worshijD. 

SECTION   XI. 

Charters. 

Whereas,  the  laws  of  certain  states  require  churches  and 
institutions  to  be  incorporated,  in  order  to  be  recognized 
by  law:  Therefore,  in  such  cases,  the  quarterly  conference 
of  the  respective  circuits,  stations,  and  missions  shall  ap- 
point a  competent  committee,  consisting  of  three,  who 
shall  apply  to  the  proper  source  for  an  act  of  incorporation 
on  all  the  church  property  within  the  bounds  of  such  cir- 
cuits, stations,  or  missions;  and  at  the  last  quarterly  confer- 
ence of  each  year,  the  presiding  elder  shall  examine  said 
committee  in  reference  to  the  above  subject.  2.  When 
legacies  are  bequeathed  to  the  Church,  the  names  of  the 
presiding  bishops  should  be  inserted  in  the  will  of  the  testa- 
tor, to  be  under  the  control  of  said  bishops  and  their  suc- 
cessors in  office,  to  be  appropriated  to  the  purpose  specified 
by  the  donors. 

SECTION    XII. 

Appeals. 

[i]  Sec.  8.  The  right  of  appeal  shall  be  inviolate. 
Constitution,  Article  II. 

[2]  Ques.  4.  What  directions  are  necessary  in  case  of 
appeals  ? 

Ans.  Any  exhorter  or  preacher,  dissatisfied  with  the  de- 
cision of  a  quarterly  conference,  shall,  within  thirty  days 
after  the  quarterly  conference,  notify  the  secretary,  in 
writing,  of  his  intention  to  appeal,  together  with  his  rea- 
sons for  so  doing;  and  it  shall  be  the  duty  of  the  secretary 
to  take  or  send  a  certified  copy  of  the  proceedings,  the 
notification,  and  reasons  assigned,  to  the  annual  conference. 


IN  ACTUAL  LIFE.  249 

[3.]  Note. — In  all  cases  of  appeal,  whether  to  the  quarter- 
ly, annual,  or  General  Conference,  the  course  laid  down  in 
this  section  on  appeals  is  the  proper  course  to  be  pursued. 
[4.]  Provided,  however,  that  if  any  of  the  preachers  sta- 
tioned [by  the  annual  conference  or  presiding  elder],  or 
any  who  may  not  receive  an  appointment,  are  dissatisfied, 
they  shall  have  a  right  to  appeal  to  the  annual  conference, 
if  two  thirds  grant  the  appeal,  the  decision  of  which  shall 
be  final.  [5.]  Note. — In  case  of  an  appeal  from  the  de- 
cision of  the  stationing  committee,  no  preacher  stationed 
by  said  committee  shall  be  changed,  without  his  consent, 
to  accommodate  the  preacher  asking  such  appeal.  [6.] 
For  appeals  by  laymen,  see  Administration  of  Discipline, 
Ch.  III.  Sec.  5. 

SECTION   XIII. 

Reception  of  Preachers. 

It  is  the  advice  of  the  General  Conference  that  all  dis- 
tricts, stations,  circuits,  and  missions  cheerfully  receive  the 
preachers  appointed  by  the  stationing  committee  of  the 
respective  annual  conferences. 

SECTION  XIV. 

Boundaries  of  Conferences. 

Virginia  Conference. — Beginning  at  the  south-east  corner 
of  the  State  of  Virginia;  thence  along  the  western  shore  of 
the  Chesapeake  Bay  to  Baltimore;  thence  to  Westminster; 
thence  to  the  summit  of  the  South  Mountain,  on  the  state 
line  between  Maryland  and  Pennsylvania;  thence  west  on 
said  line  to  the  summit  of  the  Alleghany  Mountain;  thence 
south,  along  the  summit  of  said  mountain,  to  the  state  line 
between  Virginia  and  North  Carolina;  thence  east  on  said 
line  to  the  place  of  beginning.  The  Virginia  Conference 
shall  also  include  all  the  appointments  embraced  in  the 
Alleghany  and  New  Germany  circuits,   now  occupied  by 


250  CHRISTIAN  CO-OPERATION 

the  said  conference  within  the  limits  of  the  Parkersburg 
Conference. 

East  Pennsylvania  Conference. — Beginning  at  the  point 
where  the  line  between  Pennsylvania  and  Maryland»crosses 
the  Susquehanna  River;  thence  to  the  south-east  corner  of 
Snyder  County;  thence  along  the  south  line  of  said  county 
across  Shade  Mountain  to  the  south-west  corner  of  Snyder 
County;  thence  north-west  along  the  line  of  Snyder  and 
Mifflin  counties  to  the  south-east  corner  of  Center  County; 
thence  along  the  line  of  Center  and  Union  counties  to  the 
north-west  corner  of  Union  County;  thence  north-east 
along  the  line  of  Clinton  and  Union  counties,  across  the 
West  Branch;  thence  along  the  West  Branch  to  the  north- 
west corner  of  Northumberland  County;  thence  north- 
west to  the  south-west  corner  of  Bradford  County;  thence 
due  north  to  the  New  York  state  line,  embracing  all  that 
part  of  the  State  of  Pennsylvania  east  of  the  above  line. 

Pennsylvania  Conference. — Beginning  on  the  summit  of 
the  South  Mountain,  on  the  line  between  Maryland  and 
Pennsylvania;  thence  to  Westminster,  Maryland;  thence  to 
Baltimore,  including  that  city;  thence  along  the  Chesa- 
peake Bay  and  Susquehanna  River  to  the  Juniata  River; 
thence  up  said  river  to  its  source;  thence  south,  so  as  not 
to  interfere  with  any  territory  occupied  by  the  Alleghany 
Conference,  to  the  line  between  Maryland  and  Penn- 
sylvania; thence  east  to  the  place  of  beginning. 

Alleghany  Conference. — Beginning  at  the  south-west  cor- 
ner of  Mercer  County,  Pennsylvania;  thence  east  to  a 
point  due  south  of  the  south-east  corner,  of  Cattaraugus 
County,  New  York;  thence  north  to  the  line  between 
Pennsylvania  and  New  York;  thence  east  to  the  line  of  the 
East  Pennsylvania  Conference;  thence  along  the  line  of 
said  conference  to  the  mouth  of  the  Juniata  River;  thence 
up  said  river  to  its  source;  thence  along  the  line  of  the 
Pennsylvania  Conference  to  the  Maryland  and  Pennsyl- 
vania state  line,  embracing  all  that  part  of  the  State  of 
Pennsylvania  south  and  west  of  the  above  described  lines. 

Prie  Conference. — Beginning  on  the  shore  of  Lake  Erie, 
on  the  west  side  of  Erie  City;  thence  along  the  old  pike  to 
Meadville;  thence  down  French  Creek  to  the  Alleghany 


IN  ACTUAL   LIFE.  251 

River;  thence  down  said  river  to  the  line  of  the  Alleghany 
Conference;  thence  east  to  a  point  due  south  of  the  east 
line  of  Potter  County,  Pennsylvania;  thence  due  north  on 
the  east  line  of  said  county  to  the  state  line  of  New  York, 
including  the  State  of  New  York  and  all  that  part  of  Penn- 
sylvania embraced  within  the  above-described  line. 

Western  Reserve  Cotiference. — Beginning  on  the  lake 
shore  on  the  west  side  of  Erie  City;  thence  along  the  west 
line  of  the  Erie  Conference  to  Lawrenceburg,  on  the  Alle- 
ghany River;  thence  west  to  the  Ohio  state  line  at  the 
south-west  corner  of  Mercer  County,  Penn.;  thence  along 
the  state  line  south,  to  the  Pennsylvania  and  Ohio  Rail- 
road; thence  west,  embracing  Pleasant  Valley,  Paradise, 
and  Carr  appointments,  with  said  railroad,  to  the  west  line 
of  Ashland  County,  Ohio;  thence  north  to  the  mouth  of 
Vermillion  River;  thence  east  along  the  shore  of  Lake  Erie 
to  the  place  of  beginning. 

Muskingum  Conference. — Beginning  at  a  point  where  the 
Pennsylvania  and  Ohio  Railroad  crosses  the  line  between 
Pennsylvania  and  Ohio;  thence  west  on  the  line  of  said 
railroad  to  the  west  line  of  Ashland  County,  Ohio,  em- 
bracing Warner's  Chapel,  Benjamin  Warner's,  and  Lower's 
appointments;  thence  south  to  the  north  line  of  Knox 
County;  thence  west  to  the  north-west  corner  of  said 
county;  thence  south  to  the  south-west  corner  of  Knox 
County;  thence  east  along  the  lines  of  Knox  and  Coshoc- 
ton counties,  to  Dresden;  thence  down  the  Muskingum 
River  to  its  mouth;  thence  up  the  Ohio  River  and  Ohio 
state  line  to  the  place  of  beginning. 

Scioto  Conference. — Beginning  at  Dresden,  on  the  Muskin- 
gum River;  thence  west  on  the  south  lines  of  Coshocton 
and  Knox  counties  to  the  south-west  corner  of  Knox  Coun- 
ty; thence  to  the  north-west  corner  of  Trenton  Township, 
Delaware  County;  thence  to  the  south-east  corner  of  Ge- 
noa Township,  of  the  same  county;  thence  west  on  the 
Delaware  County  line  to  the  Whetstone  River;  thence  to 
the  north-west  corner  of  Madison  County;  thence  south, 
embracing  Fayette,  Highland,  and  a  part  of  Brown  Coun- 
ty, to  Ripley  on  the  Ohio  River;  thence  up  said  river  to 
the  mouth  of  Muskingum  River;  thence  up  said  river  to 
Dresden,  the  place  of  beginning. 


252  CHRISTIAN    CO-OPERATION 

Sandusky  Conference. — Beginning  at  the  mouth  of  the 
Vermillion  River,  on  Lake  Erie;  thence  on  an  air-line 
south,  to  the  south-west  corner  of  Ashland  County;  thence 
with  the  north  and  west  lines  of  Knox  County,  to  the 
south-west  corner  of  said  county;  thence  to  the  north-west 
corner  of  Trenton  Township,  Delaware  County;  thence  to 
the  south-east  corner  of  Genoa  Township,  of  the  same 
county;  thence  west  on  the  Scioto  Conference  line,  em 
bracing  Pleasant  Valley,  in  Madison  County;  thence  along 
the  east  and  north  lines  of  Union  County,  to  the  south- 
east corner  of  Hardin  County;  thence  along  the  east  line 
of  said  county  to  Forest;  thence  with  the  Sandusky,  Day- 
ton, and  Cincinnati  Railroad  to  Forest;  thence  west  on 
the  Pittsburgh  and  Fort  Wayne  Railroad  to  Johnstown; 
thence  to  Cairo;  thence  to  Kalida;  thence  to  Defiance; 
thence  down  the  Maumee  River  and  the  southern  shore  of 
Lake  Erie  to  the  place  of  beginning. 

Auglaize  Conference. — Beginning  on  the  Ohio  and  Indi- 
ana state  line,  at  a  point  due  west  of  Greenville,  Ohio;  thence 
north  to  the  Bellefontaine  Railroad;  thence  with  said  road 
to  Winchester;  thence  on  a  straight  line  to  the  south-east 
corner  of  Huntington  County;  thence  on  the  east  line  of 
said  county  north  to  Wabash  River;  thence  with  said  river 
to  the  crossing  of  the  Wabash  Valley  Railroad;  thence 
with  said  railroad  to  Defiance;  thence  along  the  Sandusky 
Conference  line  as  described  above,  including  Johnstown, 
North  Washington,  and  Dunkirk,  to  a  point  on  the  west 
line  of  Madison  County,  Ohio,  due  east  of  Urbana;  thence 
to  Piqua,  including  that  city;  thence  to  Greenville;  thence 
to  the  place  of  beginning. 

By  special  agreement,  the  Auglaize  and  White  River 
conferences  will  occupy  the  preaching  places  previously  oc- 
cupied by  them  on  either  side  of  the  line,  but  shall  not  be 
permitted  to  take  up  any  new  appointments  not  included 
by  the  line. 

Miami  Conference. — Beginning  at  the  mouth  of  the  Great 
Miami  River;  thence  north,  on  the  line  between  Ohio  and 
Indiana,  to  a  point  due  west  of  Greenville,  Ohio;  thence 
east  with  the  Auglaize  Conference  line,  including  Green- 
ville and  Urbana,  to  a  point  on  the  Madison  County  line 


IN   ACTUAL    LIFE.  253 

due  east  of  Urbana;  thence  south  on  the  east  lines  of  the 
counties  of  Clark,  Green,  Clinton,  and  a  part  of  Brown 
County,  to  Ripley;  thence  down  the  Ohio  River  to  the 
place  of  beginning. 

North  Ohio  Conference. — Beginning  at  the  mouth  of  the 
Maumee  River;  thence  up  said  river  to  Defiance;  thence 
with  the  Toledo,  Wabash,  and  Western  Railroad  to  Ft. 
Wayne;  thence  on  the  Ft.  Wayne  and  Chicago  Railroad  to 
Columbia,  Whitley  County;  thence  due  north  to  the  line  of 
Noble  County;  thence  east  to  the  south-east  corner  of  said 
county;  thence  north  on  the  east  line  of  Noble  and  La- 
grange counties,  to  the  Michigan  state  line;  thence  west  on 
said  line  to  White  Pigeon;  thence  east  along  the  Michigan 
Southern  Railroad  to  Monroe,  on  Lake  Erie;  thence  south 
along  the  western  shore  of  said  lake  to  the  place  of  begin- 
ning. 

Michigan  Conference. — Embraces  all  that  j^art  of  the 
State  of  Michigan  lying  north  of  the  Michigan  Southern 
and  Northern  Indiana  Railroad,  except  that  portion  in- 
cluded in  the  St.  Joseph  Conference. 

St.  Joseph  Conference. — Beginning  at  Peru,  Indiana,  on 
the  Wabash  River;  thence  up  said  river  to  Huntington; 
thence  by  the  Auglaize  Conference  line  to  Ft.  Wayne; 
thence  by  the  Michigan  Conference  line,  as  before  de- 
scribed, to  Lake  Michigan;  thence  along  the  lake  shore  to 
the  line  of  Illinois  and  Indiana;  thence  south  to  Beaver 
Lake;  thence  to  the  mouth  of  Big  Monon  Creek;  thence 
down  the  Tippecanoe  River  to  the  Wabash,  to  Lafayette, 
including  Lafayette;  thence  along  the  Strawtown  road,  in- 
cluding the  town  of  Jefferson,  to  the  Indianapolis  and 
Peru  Railroad;  thence  along  said  railroad  to  the  place  of 
beginning,  including  all  the  towns  and  churches  north  of 
Kokomo. 

White  River  Conference. — Beginning  at  and  including 
Indianapolis  and  suburbs;  thence  up  White  River  to  the 
crossing  of  the  Indianapolis  and  Peru  Railroad;  thence 
along  said  railroad  to  the  Wabash  River,  thence  up  said 
river  to  the  Wells  County  line;  thence  south  to  the  south- 
east corner  of  Huntington  County;  thence  on  a  straight 
line  to  Winchester;  thence  eastward  along  the  railroad  to 


254  CHRISTIAN   CO-OPERATION 

the  Ohio  and  Indiana  state  line;  thence  south  along  the 
state  line  to  the  south-east  corner  of  Franklin  County,  In- 
diana; thence  westward  to  Greensburg;  thence  to  Colum- 
bus; thence  to  Nashville;  thence  west  to  White  River; 
thence  up  the  river  to  the  south  line  of  Marion  County; 
thence  west  to  the  south-west  corner  of  said  county;  thence 
north  to  the  north-west  corner  of  the  same  county;  thence 
east  on  the  north  line  to  the  Peru  and  Indianapolis  Rail- 
way. Kokomo,  and  all  the  towns  and  churches  on  and  in 
the  vicinity  of  the  Indianapolis  and  Peru  Railroad,  south, 
are  within  the  bounds  of  White  River  Conference.  All 
the  towns  and  churches  north  of  Kokomo,  on  and  in  the 
vicinity  of  said  railroad,  are  within  the  bounds  of  the  St. 
Joseph  Conference. 

Indiatia  Conference. — Beginning  at  the  south-east  corner 
of  Franklin  County,  Indiana;  thence  along  the  line  of  the 
White  River  Conference,  as  described  in  the  boundaries  of 
that  conference,  to  the  White  River  due  west  of  Franklin, 
Indiana;  thence  down  said  river,  and  the  Wabash,  to  the 
Ohio  River;  thence  up  said  river  to  the  mouth  of  the 
Great  Miami  River;  thence  up  the  state  line  between  Ohio 
and  Indiana  to  the  place  of  beginning. 

Parkersburg  Conference. — Beginning  on  the  summit  of 
the  Alleghany  Mountain,  at  the  line  between  Pennsylvania 
and  Virginia;  thence  along  the  summit  of  said  mountain 
south-west  to  the  line  between  Virginia  and  North  Caro- 
lina; thence  west  on  said  line  to  tl'ie  south-west  corner  of 
the  State  of  Virginia;  thence  with  the  Virginia  and  Ken- 
tucky line  north  to  the  Ohio  River;  thence  with  said  river 
to  the  Pennsylvania  state  line;  thence  east  on  said  line  to 
the  place  of  beginning. 

Lower  Wabash  Conference. — Beginning  at  Gosport,  on 
White  River;  thence  with  the  railroad  to  Greencastle; 
thence  with  the  Indianapolis  and  Terre  Haute  Railroad  to 
the  Wabash  River;  thence  up  said  river  to  the  mouth  of 
Brulett's  Creek;  thence  up  said  creek  to  Cherry  Point; 
thence  west  on  the  Air-line  Railroad  to  the  Illinois  Confer- 
ence line;  thence  to  Shelbyville,  Illinois;  thence  down  the 
Okaw  River  to  Vandalia;  thence  south  with  the  Illinois 
Central  Railroad,  to  its  junction  with  the  Ohio  and  Missis- 


IN  ACTUAL   LIFE.  255 

sippi  Railroad;  thence  by  the  Skillet  Fork  and  Little  Wa- 
bash rivers  to  Carmi;  thence  down  the  Little  Wabash  River 
to  its  mouth;  thence  up  the  Wabash  and  White  rivers  to 
the  place  of  beginning. 

Upper  Wabash  Conference. — Beginning  at  Gosport,  on 
White  River,  to  the  crossing  of  the  Indianapolis  and  Peru 
Railroad;  thence  on  the  Strawtown  road  to  Lafayette,  on 
the  Wabash  River;  thence  up  said  river  to  the  mouth  of 
Tippecanoe  River;  thence  up  said  river  to  the  mouth  of 
Big  Monon  Creek;  thence  in  a  north-western  direction  to 
the  north  extremity  of  Beaver  Lake;  thence  to  Kankakee 
City;  thence  south  along  the  Chicago  Branch  of  the  Illi- 
nois Central  Railroad  to  Urbana;  thence  south-west,  in  the 
direction  of  Shelbyville,  to  the  crossing  of  the  Air-line 
Railroad;  thence  east  on  said  road  to  Cherry  Point;  thence 
along  the  line  of  the  Lower  Wabash  Conference  to  the 
place  of  beginning. 

Illinois  Conference. — Beginning  at  the  junction  of  the 
Mississippi  and  Rock  rivers;  thence  up  the  latter  stream  to 
the  crossing  of  the  Rock  Island  and  Peru  Railroad;  thence 
east  with  said  railroad  to  Peru;  thence  down  the  Illinois 
River  to  its  mouth;  thence  up  the  Mississippi  to  the  place 
of  beginning. 

Cetitral Illinois  Conference. — Beginning  at  Peru,  on  the 
Illinois  River;  thence  up  the  Illinois  River  to  the  mouth  of 
the  Kankakee  River;  thence  to  Kankakee  City;  thence  with 
the  Chicago  Branch  of  the  Illinois  Central  Railroad  to  To- 
lono;  thence  with  the  Great  Western  Railway  to  Bement; 
thence  direct  to  Shelbyville;  thence  down  the  Okaw  River 
to  Vandalia;  thence  direct  to  the  mouth  of  the  Illinois 
River;  thence  up  said  river  to  the  place  of  beginning. 

Rock  River  Conference. — Beginning  at  the  junction  of 
the  Mississippi  and  Rock  rivers;  thence  east  with  the  Illi- 
nois Conference  line,  as  above  described,  to  Kankakee  City, 
Illinois;  thence  to  the  state  line  between  Illinois  and  In- 
diana; thence  north  on  said  line  to  Lake  Michigan;  thence 
along  the  shore  of  said  lake,  north,  to  the  line  between 
Illinois  and  Wisconsin;  thence  west  with  said  line  to  the 
Mississippi  River;  thence  down  said  river  to  the  place  of 
beginning. 


256  CHRISTIAN    CO-OPERATION 

Wisconsin  Conference. — Beginning  at  Milwaukie,  Wis- 
consin; thence  south  to  the  Illinois  state  line;  thence  west 
on  the  line  between  Illinois  and  Wisconsin  to  the  Missis- 
sippi River;  thence  up  said  river  and  the  Wisconsin  state 
line  to  Lake  Superior;  thence  with  the  shore  of  said  lake 
and  the  Michigan  and  Wisconsin  state  line  to  the  Wiscon- 
sin River;  thence  down  said  river  to  Portage  City;  thence 
along  the  Watertown  and  Portage  City  Railroad  to  Water- 
town;  thence  along  the  Milwaukie  and  Watertown  Railroad 
to  the  place  of  beginning. 

Fox  River  Conference. — Beginning  at  Milwaukie,  Wis- 
consin; thence  by  the  railroad  lines  to  Watertown  and 
Portage  City;  thence  up  Wisconsin  River  to  the  Michigan 
state  line;  thence  with  the  state  lines  south-east,  and  the 
western  shore  of  Lake  Michigan  to  the  place  of  beginning. 

Minnesota  Conference. — Bounded  by  the  state  lines. 

Iowa  Conference. — Beginning  at  the  junction  of  the  Mis- 
sissippi and  Iowa  rivers;  thence  up  Iowa  River  to  the 
southern  boundary  line  of  North  Iowa  Conference;  thence 
east  and  south  with  said  line  to  the  Mississippi  River; 
thence  with  said  river  to  the  place  of  beginning. 

North  Iowa  Conference. — Beginning  on  the  Mississippi 
River  with  the  north  line  of  the  State  of  Iowa;  thence  due 
west  on  said  line  to  the  west  line  of  Winnebago  County; 
thence  due  south  to  the  Dubuque  and  Sioux  City  Railroad 
line;  thence  east  to  the  west  line  of  Delaware  County; 
thence  due  south  to  the  south  line  of  township  numbered 
86;  thence  due  east  along  said  township  line  to  the  Missis- 
sippi River;  thence  along  said  river  to  the  place  of  begin- 
ning. 

East  Des  Moines  Conference. — Beginning  at  the  mouth 
of  the  Iowa  River;  thence  up  said  river  to  the  east  line  of 
Marshall  County,  Iowa;  thence  south  to  the  Mahaska 
County  line;  thence  west  to  the  corner  of  said  county; 
thence  south  to  the  Des  Moines  River;  thence  up  said  riv- 
er to  White  Breast  Creek;  thence  up  said  creek  to  the  west 
line  of  Marion  County;  thence  south  to  the  corner  of  said 
county;  thence  south-west  to  the  Wayne  County  line,  six 
miles  east  of  the  north-west  corner  of  said  county;  thence 
south  twelve  miles;  thence  west  six  miles;  thence  south  to 


IN  ACTUAL  LIFE.  257 

the  Missouri  state  line;  thence  east  on  the  line  between 
Iowa  and  Missouri  to  the  Mississippi  River;  thence  up  said 
river  to  the  place  of  beginning. 

West  Des  Moines  Conference. — Beginning  at  the  north- 
west corner  of  Monona  County;  thence  east  to  the  north- 
east corner  of  Marshall  County;  thence  south  on  the  line 
of  East  Des  Moines  Conference  to  the  Missouri  state  line; 
thence  west  to  the  south-west  corner  of  the  State  of  Iowa; 
thence  along  the  west  line  of  the  state  to  the  place  of  be- 
ginning. 

Alissouri  Conference. — Embraces  all  that  part  of  the  State 
of  Missouri  lying  north  of  the  Missouri  River. 

Kansas  Conference. — Includes  all  of  the  State  of  Kansas 
lying  north  of  a  line  running  due  west  from  the  north-east 
corner  of  Linn  County  in  Kansas. 

Ontario  Confet'ence. — Includes  all  of  the  Province  of 
Ontario  in  the  Dominion  of  Canada. 

Oregon  Conference. — Includes  in  its  territory  all  of  that 
portion  of  country  lying  west  of  the  Cascade  range  of 
mountains,  both  in  Oregon  and  Washington  Territory. 

Califortiia  Conference. — Includes  the  State  of  California. 

Walla  Walla  Conference. — Includes  all  that  portion  of 
Oregon  and  Washington  Territory  lying  east  of  the  Cas- 
cade Mountains,  and  also  Idaho  Territory. 

Nebraska  Conference. — Beginning  at  the  south-west  cor- 
ner of  Nuckells  County;  thence  due  north  on  the  west  line 
of  Nuckells,  Clay,  and  Hamilton  counties  to  the  Union 
Pacific  Railroad;  thence  with  said  railroad  to  Freemont; 
thence  to  Blair  on  the  Missouri  River;  thence  down  said 
river  to  the  south-east  corner  of  the  State  of  Nebraska; 
thence  west  to  the  place  of  beginning. 

Osage  Conference. — Embraces  all  of  the  Strte  of  Mis- 
souri south  of  the  Missouri  River,  and  all  of  the  State  of 
Kansas  lying  south  of  a  line  running  due  west  from  the 
north  east  corner  of  Linn  County  in  Kansas. 

Tennessee  Corference. — Is  bounded  by  the  Cumberland 
and  Paint  Rock  mountains. 

Ohio  Gerinan  Conference. — Bounded  by  the  state  lines  of 
Ohio,  including  Covington  and  Newport,  Kentucky,  and 
the  German  works  in  the  State  of  Indiana  and  south-east- 

17 


258  CHRISTIAN  CO-OPERATION. 

ern  Illinois;  also  the  Parkersburg  German  circuit  in  West 
Virginia. 

East  German  Conference. — Embraces  all  the  territory  in 
Pennsylvania  and  Maryland  east  of  the  Alleghany  Mount 
ains. 

SECTION   XV. 

Prerogatives  of  General  Conference. 

Qiies.  Has  the  General  Conference  any  other  power 
which  the  annual  conference  has  not  ? 

Ans.  The  General  Conference  has  the  power  alone  to 
elect  one  or  more  bishops,  from  among  the  elders,  for  a 
period  of  four  years;  furthermore,  to  adopt  such  rules  as 
may  be  necessary  for  the  better  interest  of  the  society  in 
general.  Yet,  nothing  shall  be  done  by  said  Conference 
which  would  in  any  wise  affect  or  change  the  Article  of 
Faith,  neither  the  spirit,  intent,  or  meaning  of  the  rules  or 
Discipline  as  they  now  stand.  The  General  Conference 
has  to  determine  the  districts  and  bounds  of  the  yearly 
conferences. — Discipline  of  xZ-i^i,  p.  21. 


PART   lY. 

PERMEATING  PRINCIPLES. 

/  

In  Part  IV.  are  exhibited  certain  principles  which  per- 
meate the  whole  plan.  They  appear  on  the  surface  as  a 
kind  of  consequence,  and  crop  out  all  along  our  written 
and  unwritten  history.  They  are  being  developed,  and 
are  struggling  for  complete  mastery  in  other  fields  of 
thought  and  action.  They  form  a  very  interesting  part  of 
this  work,  and  will  bear  more  than  one  reading.  They 
are  intended  for  study  and  reference.  They  may  subserve 
a  good  purpose  in  the  moral  conflict  going  on  at  present  in 
the  world. 

Principles  are  of  vital  importance.  They  should  be 
possessed  by  every  person,  system,  and  government. 
Without  righteous  principles  none  can  hope  for  perma- 
nent success.  Hence  they  should  be  studied,  understood, 
adopted,  and  steadily  applied  in  all  the  affairs  of  life. 
Policy  should  always  be  made  subordinate.  The  base  of 
character,  the  spring  of  action,  the  essential  element  of 
life  should  be  principle.  A  mild,  generous,  yielding  spirit 
is  noble,  if  underlying  all  this  as  a  controling  power  there 
be  principle,  far-reaching,  vigorous,  stern,  and  undeviating. 
This  is  grand,  like  the  old  towering  Alps,  or  the  great 
rock  buried  deep  in  earth  where  dash  and  fret  the  ocean 
waves. 


PART  IV.— Permeating  Principles. 


CHAPTER    I. 

THE     FAMILY. 


PRINCIPLE   I. 

Marriage,  which  is  the  union  for  life  of  one  man 
and  one  woman,  and  out  of  which  grow  the  church 
and  the  state,  is  a  divine  institution,  ordained  of  God 
to  perpetuate  the  race,  to  prevent  the  promiscuous 
intercourse  of  the  sexes,  to  increase  domestic  hap- 
piness, and  secure  the  maintenance  and  education 
of  children,  and  should  be  guarded,  regulated,  and 
perpetuated  by  the  people  of  God  and  the  men  of 
the  world,  and  by  the  church  and  state,  according 
to  the  laws  and  principles  which  God  has  revealed 
in  his  holy  word. 

THE    SEXES, 

The"  distinction  of  sex  has  existed  ever  since  the 
creation.  This  was  wisely  ordered  by  our  heavenly 
Father.  It  is  observable  not  only  among  men, 
but  also  among  the  inferior  animals,  and  in  plants. 
The  Linnean  system  of  botany  is  based  on  the  sexes 
in  plants. 


262  CHRISTIAN   CO-OPERATION 

Of  man  it  is  said,  "So  God  created  man  in  his 
own  image,  in  the  image  of  God  created  he  him, 
male  and  female  created  he  them."  This  is  a 
marked  and  essential  difference.  The  male  is  gen- 
erally characterized  by  muscular  strength,  bold- 
ness, and  firmness,  and  a  capability  for  endurance; 
the  female  by  tenderness,  sensibility,  and  modesty. 
The  man  was  created  first,  the  woman  afterward 
and  from  the  man.  He  was  made  rugged,  that  he 
might  be  a  burden -bearer;  she  was  made  sensitive, 
that  she  might  be  a  life-bearer.  He  was  made  bold, 
that  he  might  go  out  fearlessly  in  the  public  duties 
of  life;  she  was  made  modest,  that  she  might  culti- 
vate the  graces  in  the  retirement  of  home,  and 
make  a  paradise  of  the  social  circle.  Man  was 
made  stern,  that  he  might  not  fail  in  ruling;  the 
woman  was  made  yielding,  that  she  might  acqui- 
esce gracefully  in  his  righteous  decisions.  Woman 
is  the  counterpart  of  man,  and  neither  is  complete 
without  the  other.  AYoman  was  taken  out  of  the 
man  that  she  might  be  part  of  him,  and  that  he 
might  nourish,  cherish,  and  protect  her  as  he  does 
his  own  body. 

LOVE. 

Love  is  a  term  used  to  denote  the  affinity  of  the 
sexes.  The  word  has  other  applications.  It  is  va- 
riously used,  and  differs  according  to  the  object 
upon  which  the  desire  of  the  heart  is  placed.  Love 
is  the  feeling  awakened  in  us  by  anything  which 
gives  us  pleasure.  This  may  be  physical,  intel- 
lectual, or  moral.  If  money  give  a  man  pleasure, 
he  loves  it.  The  feeling  which  it  awakens  in  him 
we  call  the  love  of  money,  which,  carried  to  excess, 
becomes  avarice.  This  is  temporal.  If  eating, 
drinking,  dressing,  and  sensuous  enjoyment  give  a 


IN  ACTUAL  LIFE.  263 

man  pleasure,  the  feeling  whicli  these  things 
awaken  we  call  physical  or  sensual  love.  These 
things  may,  to  a  certain  extent,  be  enjoyed  legiti- 
mately. If  art,  science,  books,  and  learning  give 
us  pleasure,  this  feeling  is  called  intellectual  love. 
It  is  a  very  rational  exercise.  We  may  exercise 
this  feeling  to  the  full  capacity  of  our  minds.  If  the 
character,  attributes,  works,  and  providences  of 
God  give  us  pleasure,  it  is  called  divine  love.  It  is 
the  noblest  and  holiest  feeling  that  can  possess  our 
souls.  We  should  love  God  with  the  whole  mind, 
might,  soul,  and  strength.  All  the  powers  of  our 
nature  should  be  absorbed  in  this  one  ennobling 
feeling,  namely,  taking  pleasure  in  the  contempla- 
tion of  God  and  his  doings.  All  other  love  should 
arise  from  or  be  incident  to  this. 

It  is  not  enough  that  conjugal  love  be  sexual. 
This  alone  is  too  low  for  man.  We  should  love  be- 
cause the  image  of  God  is  in  the  object  of  our  af- 
fections. We  should  be  able  to  take  pleasure  in 
the  moral,  intellectual,  and  social  endowments  of 
each  other  in  the  married  relation.  It  is  the  duty 
of  every  human  being  to  so  cultivate  all  the  graces 
of  mind,  heart,  and  life,  that  there  may  be  some- 
thing loveable  and  substantial  in  the  character 
after  the  flush  of  passion  and  buoyancy  of  youth 
are  gone.  We  should  also  accustom  ourselves  to 
appreciate  and  love  that  which  is  pure,  and  beautiful, 
and  noble,  and  good.  To  see  and  appreciate  the 
good,  is  as  much  of  an  acquisition  as  is  a  disposition 
to  cultivate  the  graces.  lie  who  sets  himself  to 
find  faults  will  surely  be  able  to  see  them  in 
abundance. 


264  CHRISTIAN  CO-OPERATION 

COURTSHIP. 

"  Learn  to  win  a  lady's  faith 
Nobly,  as  the  thing  is  high, 
Bravely,  as  for  life  or  death, 

With  a  loyal  gravity. 
Lead  her  from  the  festive  boards; 
Point  her  to  the  starry  skies; 
Guard  her,  by  your  truthful  words, 
Pure  from  courtship's  flatteries." 

[Mrs.  Browning. 

This  is  defined,  "  the  act  of  wooitig  in  love;  the 
solicitation  of  a  woman  in  marriage."  This  does 
not  fill  my  idea  of  courtship.  Yet  the  derivation 
of  the  word  and  the  established  habits  of  society 
justify  the  lexicographers  in  this. definition.  Society 
is  wrong.  From  the  one  extreme  of  buying  and 
selling  women  for  wives,  men  have  gone  to  the 
other  extreme  of  fondling  and  flattering  and  de- 
ceiving. And  women,  knowing  that  their  mar- 
riage depends  upon  the  good  wishes  of  their  lords, 
in  turn  flatter,  fondle,  and  deceive.  This  is  all 
wrong.  The  most  rigid  honesty  should  character- 
ize courtship.  No  thought  of  deception  should 
ever  enter  the  heart  at  such  a  time  as  this.  Mar- 
riage is  too  serious  a  thing  to  trifle  with.  The 
true  character  should  be  revealed,  unless  a  new 
one  be  assumed  for  life.  Then  only  may  a  new 
character  be  exhibited.  Mucli  of  the  gallantry  of 
the  present  day  is  mockery,  not  courtship.  The 
object  of  courtship  should  be  to  honestly  find  out 
the  disposition  of  each  other,  and  to  know  whether 
they  are  suited  to  each  other  as  life-partners. 
Much  of  courtship  is  a  studied  attempt  to  keep 
from  each  other  the  real  character,  and  be  some- 
thing else  than  they  really  are.  This  is  wicked. 
Much  of  the  unhappiness  in  nuirricd  life  is  due  to 
this  hypocrisy  and  premeditated  deception.  An 
error  here  may  be  a  source  of  misery  for  life.  And 
those  who  commit  the  sin  deserVe  the  punishment. 


IN  ACTUAL  LIFE.  265 

MARRIAGE 

Is  one  of  the  most  sacred  relations  of  this  life  into 
which  a  man  and  a  woman  can  enter.  It  is  meant 
to  be  once  for  all,  while  both  live.  One  to  one  and 
no  more.  Hence  polygamy  is  a  moral  excrescence, 
contrary  to  reason,  human  nature,  and  the  law  of 
God.  The  fact  that  the  sexes  have  been  about 
equal  in  all  ages  indicates  that  God  intended  but 
one  woman  for  one  man,  at  one  time. 

Marriage  is  a  divine  and  a  civil  institution.  It 
was  instituted  by  the  Lord  in  Eden,  and  has  been 
recognized  ever  since  by  every  well  regulated 
church  and  state.  The  love  of  husband  and  wife 
is  the  holiest  tie  of  earth,  that  binds  two  souls  to- 
gether. He  who  is  false  in  this,  can  be  false  in 
anything.  None  should  marry  unless  they  are  sure 
they  love  each  other,  and  can  co-operate  in  the 
labors  and  duties,  the  joys  and  sorrows  of  life. 

When  shall  I  marry  ?  This  is  perhaps  a  question 
which  every  one  at  some  time  asks  his  or  her  own 
heart.  It  is  but  the  voice  of  nature.  Persons  are 
marriageable  at  different  ages,  under  different 
modes  of  life  and  in  different  climates — in  warm 
climates  and  bountiful  living  sooner  than  in  cold 
climates  and  rigid  living.  Twenty  for  women,  and 
twenty-five  for  men,  is  said  to  be  a  fair  average 
age.  Many  marry  and  do  well  at  much  earlier 
ages.  Early  marriage  and  a  settled,  useful  life  is 
preferable  to  single  blessedness  and  a  dissolute, 
wandering,  useless  life.  As  a  rule,  none  should 
marry  till  the  judgment  is  matured  enough  to 
know  what  kind  of  character  will  make  a  suitable 
companion. 

Blood  relatives  should  never  marry  each  other. 
The  thought  is  shocking.  Frequent  examples  bid 
us  raise  a  warning  voice.    If  persons  have  no  regard 


266  CHRISTIAN  CO-OPERATION 

for  themselves,  they  should  have  some  regard  for 
the  incoming  generation.  "We  have  too  many  dolts 
already,  without  adding  to  the  number  by  blood- 
affinity  marriages. 

THE    HUSBAND. 

Paul's  language,  "  Husbands,  love  your  wives, 
and  be  not  bitter  against  them,"  is  full  of  meaning. 
It  implies  that  the  husband  is  to  look  at  the  lovely 
traits  in  his  wife,  and  that  the  wife  is  to  cultivate 
those  graces,  and  pursue  that  course  which  will 
please  the  husband.  Some  one  very  beautifully 
remarks:  "The  husband  should  never  cease  to 
be  a  lover,  or  fail  in  any  of  those  delicate  attentions 
and  tender  expressions  of  aftectionate  solicitude 
which  marked  his  intercourse  before  marriage  with 
his  heart's  queen.  All  the  respectful  deference, 
every  courteous  observance,  all  the  self-sacrificing 
devotion  that  can  be  claimed  by  a  mistress  is  cer- 
tainly due  to  a  wife,  and  he  is  no  true  husl)and, 
and  no  true  r/entleman,  who  withholds  them.  It  is 
not  enough  that  you  honor,  respect,  and  love  your 
wife.  You  must  put  this  honor,  respect,  and  love 
into  the  forms  of  speech  and  action.  Let  no  un- 
kind word,  no  seeming  indifference,  no  lack  of  the 
little  attentions  due  her,  remind  her  sadly  of  the 
sweet  days  of  courtship  and  the  honey-month. 
Surely,  the  love  you  thought  would  have  been 
cheaply  purchased  at  the  price  of  a  world  is  worth 
all  your  care  to  preserve.  Is  not  the  wife  more 
and  better  and  dearer  than  the  sweetheart?  We 
venture  to  hint  that  it  is  probably  your  own  fault 
if  she  is  not.  The  chosen  companion  of  your  life, 
the  mother  of  your  children,  the  sharer  of  all  your 
joys  and  sorrows,  as  she  possesses  the  highest  place 
in  your  affections,  so  she  should  liave  the  best  place 


IN  ACTUAL    LIFE.  267 

everywhere,  the  choicest  morsels,  the  politest  at- 
tentions, the  softest,  kindest  words,  and  the  ten- 
derest  care.  Love,  duty,  and  good  manners  alike 
require  it." 

THE    WIFE. 

"  Dearer  than  all  things  else  thou  art, 
Light  of  my  home,  joy  of  my  heart, 

Sweet  partner  of  my  life: 
Thou  art  of  me  the  better  part, 

My  own  sweet  wife." — [D.  H.  Jacques. 

"  Whoso  findeth  a  wife,  findeth  a  good  thing,  and 
obtaineth  favor  of  the  Lord."  So  says  Solomon, 
as  inspired  to  write  by  the  Spirit  of  God.  But 
not  every  woman  is  a  wife.  "  The  contentions  of 
a  wife  are  a  continual  dropping."  As  a  contin- 
ual dropping  will  wear  away  the  flinty  stone,  so 
the  continual  fretting,  fault-iinding,  and  scolding 
of  a  woman  will  wear  upon  the  most  evenly- 
tempered  husband. 

Women  can  not  be  too  well  educated,  and  trained 
in  all  the  duties  of  house-keeping  and  the  rules  of 
good  breeding;  for  they  exert  no  small  influence 
upon  the  success  of  their  husbands,  and  the  rising 
and  future  generations.  A  God's  blessing  is  a 
good  wife;  for  the  Bible  sa^'s,  *'  A  prudent  wife  is 
from  the  Lord."  She  is  a  fortune  and  a  joy  to  any 
man. 

I  am  surprised  how  often  and  how  emphatically 
the  duty  of  obedience  to  the  husband  is  enjoined 
upon  the  wife.  Those  who  wish  to  know  what  the 
will  of  the  Lord  is  upon  this  subject  can  consult 
the  following  references.  (Gen.  iii.  16;  I.  Cor.  ii. 
3;  xiv.  34;  Eph.  v.  22-24;  I.  Tim.  ii.  11,  12;  Titus 
ii.  5;  I.  Peter  iii.  1-6.)  I  beg  every  Christian 
woman,  and  every  one  who  desires  to  be  such,  to 


268  CHRISTIAN    CO-OPERATION 

turn  to  these  passages  and  read  them  prayerfully 
and  thoughtfully,  liememher,  too,  while  reading 
them,  that  obedience  is  not  degradation.  Both 
can  not  rule.  Which  shall  yield?  Man  might  not 
be  able  to  settle  this  question.  But  God  has  de- 
cided. It  is  our  duty  to  acquiesce  in  his  arrange- 
ment. As  it  is  the  duty  of  the  husband  to  provide 
for  and  protect  the  wife,  so  it  is  her  duty  to  assist 
him,  and,  to  the  best  of  her  ability,  carry  out  his 
will.  In  no  other  way  can  respect  and  affection  be 
maintained.  The  wife  is  to  be  an  object  of  love  to 
her  husband,  hence  she  must  try  to  be  lovable;  for 
how  can  a  man  love  that  which  is  unloveable.  She 
is  to  be  his  companion;  hence  she  should  cultivate 
the  social  graces,  and  aim  to  be  companionable. 
God  gave  the  woman  as  a  fit  help  to  the  man; 
hence  she  should  take  an  intelligent  and  active  in- 
terest in  his  affairs,  and  should  seek  to  aid  him  in 
every  possible  way.  She  should  honestly  try  to  help 
him.  She  should  fall  in  with  his  plans,  and  show 
him  sympathy  and  appreciation.  She  should  coun- 
sel with  him,  encourage  him,  supplement  as  far  as 
possible  his  deficiencies,  be  one  with  him,  but  not 
seek  to  arbitrarily  interfere  in  his  business,  or  dom- 
ineer over  him.  She  should,  as  far  as  may  be,  con- 
sult his  wishes  and  feelings,  and  try  to  make  home 
as  pleasant  as  possible.  The  wife  may  be  the  angel 
or  the  demon  of  home.  The  wife  should  be  a 
sympathetic  friend,  to  whom  the  husband  can  free- 
ly go  in  his  joys  or  in  his  sorrows,  and  find  that 
comfort  which  a  care-worn  spirit  often  needs.  I 
transcribe  the  following  paragraphs  from  "  Do- 
mestic Manners,"  in  "IIow  to  Behave."  They  are 
beautiful,  and  replete  with  that  tenderness  which 
should  characterize  the  true  wife : 
I  "And  has  the  wife  no  duties?  Have  the  court- 
eous  observances,    the   tender   watchfulness,     the 


IN   ACTUAL-eLIFE.  269 

pleasant  words,  the  never-tiring  devotion,  which 
won  your  smiles,  your  spoken  thanks,  your  kisses, 
your  very  self,  in  days  gone  by,  now  lost  their  val- 
ue ?  Does  not  the  husband  rightly  claim,  at  least, 
as  much  as  the  lover  ?  If  you  find  him  less  ob- 
servant of  the  little  courtesies  due  you,  may  not 
this  be  because  you  sometimes  fail  to  reward  him 
with  the  same  sweet  thanks,  and  sweeter  smiles? 
Ask  your  own  heart." 

"  Have  the  comfort  and  happiness  of  your  hus- 
band always  in  view,  and  let  him  see  and  feel  that 
you  still  look  up  to  him  with  trust  and  affection, 
that  the  love  of  other  days  has  not  grown  cold. 
Dress  for  his  eyes  more  scrupulously  than  for  all 
the  rest  of  the  world;  make  yourself  and  your  own 
home  beautiful  for  his  sake;  play  and  sing  (if  you 
can)  to  please  him;  try  to  beguile  him  from  his 
cares;  retain  his  affections  in  the  same  way  you 
won  them,  and — be  polite  even  to  your  husband." 

"  Though  'neath  my  lowly  roof  there  shine 
No  gems  of  sculptured  art, 
I  have  a  precious  gift  divine — 
The  angel  of  my  heart — 
The  sharer  of  my  joy  and  woe, 

Through  life's  uneven  way, 
Whose  cheering,  gentle  accents  flow 

Like  music's  melody." 


THE    FATHER. 

The  father  is  the  responsible  head  of  the  family, 
and  is  a  synonym  for  confidence,  love,  protection, 
and  care.  What  helpless  and  pitiable  objects  are 
fatherless  children.  In  them  we  can  readily  see 
the  value  of  a  father.  This  parent  can  not  be  too 
highly  prized,  and  loved,  if  it  do  not  interfere  with 
our  duties  to  our  father  God.  It  is  the  duty  of  the 
father  to  govern  his  family,  to  love  them,  to  pro- 


270  CHRISTIAN.  CO-OPERATION 

vide  for  them,  to  teach  them  habits  of  industry, 
ecouomy,  and  honesty,  to  instill  into  their  minds 
the  principles  of  good  breeding,  to  give  them  op- 
portunities for  mental  culture,  to  throw  around 
them  the  influences  of  the  Christian  religion,  to  try 
to  make  them  useful  members  of  society,  and  set  a 
godly  example  before  them  in  all  the  Christian 
virtues.  Those  bursts  of  passion,  habits  of  indo- 
lence and  intemperance,  of  covetousness  or  waste- 
fulness, of  over-severity  or  recklessness,  of  anger 
or  revenge,  which  mar  so  many  homes,  should  all 
be  avoided.  The  father  should  be  a  tower  of 
strength  to  the  wife  and  children,  loved  and  rever- 
ed by  them.  He  should  make  himself  worthy  of 
this  respect  and  esteem.  Let  him  remember  that 
he  is  responsible  to  God,  in  a  large  measure,  for 
the  being  and  well-being  of  those  under  his  care. 
What  he  does  and  how  he  does,  will  live  after  him. 
"  Chasten  thy  son  while  there  is  hope,  and  let  not 
thy  soul  spare  for  his  crying."  "  Train  up  a  child 
in  the  way  he  should  go,  and  when  he  is  old  he 
will  not  depart  from  it." 

THE    MOTHER. 

"  No  sweeter  name  has  ever  fallen  on  human  ears 
than  that  of  mother;  and  what  high  and  holy  du- 
ties rest  upon  her.  'Tis  she  who  gently  guides  the 
tottering  steps  of  childhood,  and  her  soft  hand  that 
smooths  the  brow,  wipes  away  the  tear,  and  sup- 
plies its  wants.  Mother  is  the  child's  first  teacher, 
and  by  her  gentle  influence  molds  its  thoughts  and 
habits,  and  prepares  it  for  future  usefulness.  Her 
influence  can  not  be  estimated;  and  let  the  enchant- 
ed wand  which  she  waves  be  guided  by  intelligence 
and  virtue,  and  the  prosperity  of  a  nation  must 
rise  to  a  hight  of  glory  unsurpassed.      Look  at 


IN   ACTUAL   LIFE.  271 

those  good  mothers  of  a  century  ago,  to  whom  we 
not  only  owe  the  freedom  of  our  country  but  its 
prosperity  as  a  great  nation  of  the  globe.  While 
they  sent  forth  brave  and  noble  sons  to  meet  the 
British,  to  endure  the  march  and  all  the  perils 
of  war,  these  noble  mothers  were  spinning  wool 
and  flax,  and  their  daughters  were  weaving  and 
making  up  garments  for  those  who  had  gone  forth  to 
tight  for  their  country's  liberty.  And  Washington 
has  truly  said,  '  Had  it  not  been  for  those  household 
manufactures  we  never  should  have  succeeded  in 
the  Revolution.'  Let  us  all  look  at  the  mothers  of 
the  present  day.  Do  they  still  rank  among  the 
manufacturing  producers,  or  have  they  sunk  to  the 
non-productive  consumer,  one  of  the  most  fruitful 
sources  of  disorder,  suffering,  and  demoralization 
that  could  possibly  be  devised.  Go  to  those  homes 
of  wealth  and  affluence,  if  you  please,  by  whom 
the  less  influential  are  guided.  Their  daughters  are 
being  educated  in  music,  painting,  and  all  the  or- 
namental branches,  while  the  most  essential,  and 
those  most  calculated  to  secure  their  welfare  and 
happiness,  are  entirely  neglected.  Do  they  expect 
their  daughters,  as  wives  and  mothers,  to  live  a  life 
of  sunshine;  that  their  paths  will  always  lead 
through  avenues  of  beauty;  that  they  will  have  no 
cares,  no  crosses,  no  responsibilities,  no  self-denials; 
that  under  such  influence  they  are  capable  of  af- 
fording the  highest  happiness  to  be  found  in  the 
present  life?  Ah!  no.  "What  is  it  that  makes  home 
one  of  the  dearest  and  fairest  spots  on  earth  ?  It 
is  that  the  mother  understands  well  the  duties  of  a 
housewife.  This  is  her  appropriate  sphere,  for  she 
is  queen  of  the  sacred  circle  of  home.  Here  she 
has  prepared,  in  this  domestic  sanctuary,  the  most 
inviting  of  all  resting-places  for  her  loved  ones. 
The  well-spread  table  greets  them,  displaying  the 


272  CHRISTIAN    CO-OPERATION 

tempting  viands  whose  delicacy  and  perfection  are 
all  her  own.  The  golden  butter,  the  foam-light 
biscuit,  and  the  cake  crowned  with  every  ideal  de- 
vice that  cake  can  possess,  are  a  little  world  of 
themselves.  But  this  is  not  all;  her  home  is  redo- 
lent with  heavenly  influences.  She  is  not  only  mak- 
ing their  earthly  home  beautiful,  but  she  is  striving 
to  have  them  gain  an  immortal  one,  whose  beauties 
are  unfading;  and  when  once  united  there  they  will 
never  part.  She  is  guarding  them  as  well  as  possi- 
ble from  evils  to  come,  and  preparing  them  to  meet 
bravely  all  the  trials  and  difliculties  of  life,  and 
to  triumph  over  them.  This  is  her  highest  calling, 
her  noblest  mission;  and  when  she  fulfills  it  well  she 
will  accomplish  something  worthy  of  life. 

"  There  is  not  a  more  beautiful  illustration  of  a 
good  Christain  mother's  influence,  than  that  found 
in  the  life  of  Susanna  Wesley.  She  was  the  mother 
ot  men  who  moved  millions  toward  the  better  life. 
And  every  eftbrt  for  the  salvation  of  the  peo])le 
was  talked  over  before  those  children,  in  the  Ep- 
worth  rectory;  and  their  lives  show  how  much  they 
were  influenced  by  her  instruction. 

"It has  been  said  that  only  in  America  can  the 
influence  of  the  mother  be  truly  felt.  This  may  be 
so  to  some  extent.  But  let  us  look  at  the  past  his- 
tories of  kingdoms  and  empires  which  have  flour- 
ished and  declined.  To  whom  did  Rome,  the  great 
empire  of  the  world,  owe  her  greatness,  and  her 
decline  and  fall?  It  was  due  chiefly  to  the  good 
and  evil  influences  of  the  mothers  of  those  tim<^s, 
for  they  are  the  preservers  of  all  that  is  good  and 
pure  and  true  in  humanity.  Rome  held  her  do- 
minion while  she  had  such  women  as  Lucretia;  but 
when  Rome  became  dissolute,  her  power  passed 
from  her. 

"  We  find  in  Roman  history  the  name  of  Cornelia, 


IN  ACTUAL  LIFE,  273 

a  mother  celebrated  for  her  many  excellent  quali- 
ties. She  was  of  exalted  rank — the  daughter  of 
Scipio,  one  of  the  most  distinguished  names  in 
Roman  history.  She  preferred  the  life  of  a  quiet 
Roman  citizen,  refusing  to  become  the  wife  of  a 
king.  She  was  one  day  visited  by  a  lady  of  rank 
and  wealth  who  brought  with  her  a  number  of 
costly  jewels,  which  she  exhibited  to  Cornelia, 
thinking,  no  doubt,  she  would  be  delighted  at  see- 
ing them.  She  then  requested  Cornelia  to  present 
hers.  The  mother  retired  to  her  room  and  brought 
forward  her  two  sous,  Tiberius  and  Caius,  saying, 
*  These  are  all  the  jewels  of  which  I  can  boast.'  Un- 
der her  influence  they  becanSfe  eminent  men.  The 
name  of  the  lady  and  her  jewels  have  perished,  but 
the  names  of  Cornelia  and  her  two  sons  will  be  as 
enduring  as  time. 

"History  tells  us  that  in  the  fourteenth  century, 
in  the  little  town  of  Arvals,  Isabelle,  the  future 
queen  of  Spain,  and  her  mother,  lived  many  years 
in  obscurity.  Her  mother  was  a  woman  of  strong 
religious  feelings.  She  exercised  great  care  in  edu- 
cating her  daughter  properly,  and  impressed  upon 
her  young  mind,  by  repeated  admonitions,  the 
strictest  lessons  of  piety,  which  had  a  very  great 
influence  upon  her  future  career.  It  is  stated  that 
when  she  ascended  the  throne  the  faculties  of  her 
people  were  locked  up  in  a  death-like  lethargy, 
and  she  breathed  into  them  the  breath  of  life.  The 
achievements  of  her  reign  seem  scarcely  less  mirac- 
ulous. She  was  ever  ready  to  sacrifice  self  to  the 
consideration  of  public  duty.  It  was  under  her 
patronage  that  Columbus  achieved  his  discovery 
of  this  western  world.  '  I  will,'  said  she,  '  assume 
the  undertaking  for  my  own  crown  of  Castile,  and 
am  ready  to  pawn  my  jewels  to  defray  the  expenses, 
if  the  funds  in  the  public  treasury  shall  be  found 
18 


274  CHRISTIAN  CO-OPERATION 

inadequate.'  Her  historian  says  that  her  subjects 
extolled  her  as  the  most  brilliant  exemplar  of  every 
virtue,  and  mourned  over  her  death  as  the  last  of 
the  prosperity  and  happiness  of  their  country. 

"  Napoleon  Bonaparte  was  once  asked  what  was 
the  greatest  want  of  France.  He  replied,  'Good 
mothers;'  for,  said  he,  'the  moral  influence  of  the 
mother  is  greater  than  that  of  any  other  class.' 
From  facts  which  we  can  gather  from  history,  we 
are  ready  to  conclude  that  the  mother,  in  her  own 
sphere,  can  have  greater  influence  in  kingdoms  and 
empires  and  republics,  and  also  in  the  world  gen- 
erally, than  when  such  influence  is  thrown  away 
for  outside  ambition  which  certain  self-styled  re- 
formers are  clamoring  for,  encouraging  in  women 
the  vain  wish  for  place  and  power,  while  these  so- 
called  reformers  gather  for  themselves  alone  the 
coveted  reward — notoriety.  The  great  and  absorb- 
ing question  of  woman's  rights  is  occupying  more 
and  more  attention  in  this  country  and  in  other 
parts  of  the  world;  and  its  evil  influences  are  al- 
ready being  felt.  And  what  are  her  rights,  or 
rather  her  duties,  is  a  question  which  all  have  the 
liberty  to  answer  according  to  their  own  ideas. 

"  As  a  mother,  her  duties  are  positive  and  well  de- 
fi.ned.  Her  life-work  is  before  her;  and  it  is  impos- 
sible to  conceive  of  a  grander  or  more  important 
one.  She  is  the  teacher,  the  maker  of  home,  the 
cultivator  of  its  virtues  and  refinements;  and  no 
human  ethics,  theories,  or  reforms,  can  give  her  a 
nobler  or  more  exhalted  position  than  this.  As  a 
daughter,  let  her  be  true  to  herself,  and  unmoved 
from  the  sphere  which  nature  aiul  providence  have 
designated.  And  let  her  shrink  from  everything 
which  will  in  any  way  make  impure  the  atmos- 
phere of  refined  and  delicate  sentiment  that  encir- 
cles her.     Let  her  ever  struggle  to  preserve  these 


IN  ACTUAL  LIFE.  275 

pure  and  holy  home  influences  which  masculine 
women  are  throwing  away  for  outside  ambition." — 
\_Mrs.  W.  I.  BaUinger,  Plain  City,  Ohio. 

Jesus,  Mother,  Home,  Heaven ! — sweetest  words 
that  ever  fell  on  human  ears.  Bless  God  for  good 
mothers.  They  are  the  brightest  gems  of  earth. 
Jesus  had  a  mother — she  was  a  noble  woman.  Oh! 
that  all  mothers  would  realize  the  responsible  posi- 
tion they  occupy! 

CHILDREN. 

A  home  without  children  is  as  a  barren  desert. 
God  never  meant  it  so.  It  is  as  unnatural  as  a 
fountain  without  water,  as  clouds  without  rain,  as 
trees  without  leaves,  blossom,  or  fruit.  God 
breathed  into  man  the  instinct  of  pro-creation,  and 
sanctified  the  desire  for  children  when  he  said,  "Be 
fruitful  and  multiply  and  replenish  the  earth." 
How  shockingly  is  tliis  power  abused  in  the  human 
race.  The  voice  of  the  little  murdered  innocents 
will  damn  many  a  soul.  Old  Herod  of  Bethlehemic 
fame  will  have  plenty  of  company  in  the  eternal 
world.  Will  not  many  go  from  this  nation  and 
from  this  age,  to  meet  the  condemnation  of  the 
Jews  who  gave  their  children  to  the  flames  of 
Moloch  ? 

Children  in  the  home  are  the  gift  of  God.  So  the 
Bible  teaches.  They  should  therefore  be  trained 
up  for  Him.  They  are  a  "heritage  of  the  Lord." 
Barrenness,  among  the  Jews,  was  considered-  the 
greatest  reproach  that  could  befall  a  woman. 

Children  are  in  duty  bound  to  honor,  obey,  and 
help  their  parents.  "  Honor  thy  father  and  mother, 
that  thy  days  may  be  long  in  the  land."  This  is 
the  first  commandment  with  promise. ,    Good  chil- 


276  CHRISTIAN  CO-OPERATION 

dren  are  a  source  of  mucli  comfort  and  happiness 
to  parents.  The  judgments  of  heaven  will  follow 
children  who  are  undutiful  to  those  who  have  given 
them  life,  and  have  nurtured  them  in  their  early 
and  tender  years.  "  Children,  obey  your  parents  in 
the  Lord;  for  this  is  right." 

Children,  kind  to  each  other,  dutiful  to  their 
parents,  obliging  to  servants,  respectful  to  friends, 
and  polite  to  strangers,  what  a  happy  home 
they  make!  What  a  pleasure  to  be  where  they  are. 
But  "  the  eye  that  mocketh  at  his  father,  and  de- 
spiseth  to  obey  his  mother,  the  ravens  of  the  valley 
shall  pick  it  out,  and  the  young  eagles  shall  eat  it." 

As  this  book  may  fall  into  the  hands  of  many 
young  people,  they  may  be  interested  in  the  follow- 
ing short  view  of  duties  to  parents:  "First:  As 
children  have  received  many  important  favors  from 
their  parents,  gratitude,  and  therefore  virtue,  re- 
quires that  they  should  love  them.  Second:  Con- 
sidering the  superiority  of  age,  and  the  probable 
superiority  of  wisdom,  which  there  is  on  the  side 
of  parents,  and,  also,  how  much  the  satisfaction 
and  comfort  of  a  parent  depends  upon  the  respect 
shown  him  by  his  children,  it  is  fit  that  children 
should  REVERENCE  their  parents.  Third :  It  is  fit 
that  while  the  parents  are  living,  and  the  use  of 
their  understanding  continues,  their  children 
should  not,  ordinarily,  undertake  any  matter  of 
great  importance  without  advising  with  them,  or 
without  very  strong  reasons  pursue  it  contrary  to 
their  wishes.  Fourth:  Young  people  need  guid- 
ance and  government  in  their  minority.  There 
is  peculiar  reason  for  trusting  the  prudence,  care, 
and  aftection  of  a  parent,  rather  than  any  other 
person.  It  is  therefore  reasonable  that  children  in 
their  minority  should  obey  their  parents.  With- 
out this,  the  order  of  families  and  the  happiness 


IN  ACTUAL  LIFE.  277 

of  the  rising  generation  can  not  be  secured.  Bnt 
the  commands  of  the  parents  must  be  consistent 
with  the  will  of  God.  Fifth :  Virtue  requires 
that  if  parents  come  to  want,  children  should  fur- 
nish them  with  the  necessaries,  and,  if  possible,  with 
the  conveniences  of  life." 

He  who  would  forsake  his  father  or  mother  in 
want  pr  old  age  is  devoid  of  every  principle  of 
decency,  manhood,  and  religion.  Jesus,  when  in 
the  agonies  of  death,  upon  the  cross,  made  provis- 
ion for  the  care  of  his  heart-broken  and  sorrowing 
mother.  Go,  son,  daughter,  care  for  thy  father, 
thy  mother. 

BROTHERS  AND  SISTERS. 

"  Whatever  brawls  disturb  the  street 
There  should  be  peace  at  home: 
Where  sisters  dwell  and  brothers  meet, 
Quarrels  should  never  come." 

"The  intercourse  of  brothers  and  sisters  should 
be  marked  by  the  frankness  and  familiarity  befit- 
ting their  intimate  relation.  But  this  certainly  does 
not  preclude  the  exercise  of  all  the  little  courtesies 
of  life.  Young  man,  be  polite  to  your  sister.  She 
is  a  woman,  and  all  women  have  claims  upon  you 
for  courteous  attention;  and  the  affection  which 
exists  between  you  adds  tenfold  to  the  sacredness 
of  the  claims  she  has  upon  you,  not  only  for  pro- 
tection, but  for  the  exercise  toward  her  of  all  the 
sweet  amenities  of  life.  Except  your  mother  and 
your  wife,  or  affianced  bride  (if  you  have  one),  no 
one  can  possibly  have  an  equal  right  to  your  atten- 
tions. If  you  are  young,  and  have  neither  wife  nor 
lady-love,  let  your  mother  and  sisters  be  to  you  the 
embodiment  of  all  that  is  tenderest,  most  beautiful, 
and  best  in  the  human  world.     You  can  have  no 


278  CHRISTIAN  CO-OPERATION 

better  school  than  your  daily  iuterconrse  with 
them,  to  tit  you  for  female  society  in  i^eneral.  The 
young  man  who  loves  his  sisters,  and  treats  them 
Avith  the  politeness,  deference,  and  kindness  which 
is  their  due,  is  almost  certain  to  be  a  favorite  with 
their  sex  generally;  so,  as  you  value  your  reputation 
for  good  manners,  and  your  success  unth  other  ladies, 
fail  in  no  act  of  courtesy  to  your  sisters. 

"  The  gentle  and  loving  sister  will  need  no  injunc- 
tion to  treat  an  aflt'ectionate,  polite,  and  attentive 
brother  with  the  tender  and  respectful  considera- 
tion which  such  a  brother  deserves.  The  charming 
courtesies  which  you  practice  so  gracefully  in  your 
intercourse  with  other  gentlemen  will  not,  you 
may  be  sure,  be  lost  upon  him.  True  politeness 
is  never  lost,  and  never  out  of  place;  and  nowhere 
does  it  appear  more  attractive  than  at  home." 

THE  FAMILY  GROUP. 

"  In  purest  love  their  souls  unite, 
That  the}'  with  Christian  care, 
May  make  domestic  burdens  light, 
By  taking  mutual  share." 

Every  family  is  a  little  kingdom.  The  father  is 
the  king,  the  mother  the  queen,  the  children  and 
servants  the  subjects.  The  will  and  word  of  the 
father  and  mother,  guided  by  reason,  experience, 
and  the  word  of  God,  is  the  law.  All  are  responsi- 
ble to  God  for  the  course  they  pursue,  the  words 
they  speak,  and  the  acts  they  perform.  Order  is 
the  lirst  law  of  nature  and  of  God.  Where  there 
is  no  order  or  discipline,  there  anarchy  and  confu- 
sion prevail,  conjugal,  paternal,  and  filial  affection 
are  broken  up,  and  misery  sweeps  in  like  a 
tiood.  Peace  will  depart,  and  angry  strife  and  bit- 
terness come.     Children  will  grow  up  rude,  uncul- 


IN  ACTUAL  LIFE.  279 

tivated,  wicked,  and  selfish.  Refinement  can  not 
exist  with  disorder.  The  evil  effects  of  such  a 
state  of  things  will  be  seriously  felt  in  the  commu- 
nity, in  the  church,  in  the  state,  and  in  the  after 
life  of  all  that  may  be  connected  with  those  raised 
up  under  a  state  of  confusion  and  misrule.  It 
ought  to  be  the  first  and  paramount  ambition  of 
every  parent  to  have  a  well-ordered  famil3^  It  is 
the  duty  of  the  father  to  govern  in  mildness,  firm- 
ness, and  love.  If  he  can  not  rale,  and  his  wife 
can,  he  had  better  give  it  over  into  her  hands. 
Better,  far  better  have  a  woman  to  rule  than  to  have 
no  rule  at  all.  In  the  absence  of  the  father  the 
mother  should  take  his  place  and  govern  the 
family.  The  wife  and  mother  should  be  a  help 
meet  for  the  husband  and  father.  There  should  be 
no  jar  or  confiict  between  them.  They  should  be 
one.  Whatever  differences  they  may  have  should 
be  adjusted  privately,  and  not  brought  before  the 
children.  Contention  and  angry  words  between 
father  and  mother  will  produce  like  results  be- 
tween children.  Many  a  home  is  cursed  and  blight- 
ed with  parental  contentions.  Too  much  fault- 
finding is  not  good.  Many  a  wife  is  totally  dis- 
couraged by  the  continual  fault-finding  of  the  hus- 
band. Many  a  husband  is  driven  to  desperation, 
his  nobility  and  manhood  destroyed,  by  the  annoy- 
ances, contentions,  and  eternal  diss*atisfactions  of  a 
fretful  wife.  How  can  a  boy  grow  to  noble  man- 
hood, a  girl  to  beautiful  womanhood,  without  the 
genial  influences  of  parental  approbation.  Do  not 
destroy  the  self-confidence,  the  manly  and  womanly 
instincts  of  your  children  by  scolding,  fretting, 
fault-finding,  and  abuse.  Encourage  your  chil- 
dren. Praise,  but  do  not  flatter  them.  Point  out 
their  errors  in  kindness.  If  you  niust  be  severe 
sometimes,  do  not  be  bitter  and  harsh.     I  know 


280  CHRISTIAN  CO-OPERATION 

one  now  grown  to  manhood,  who  will  not  likely 
ever  rise  above  the  unjust  iloggings,  the  abuse,  and 
the  harsh  treatment  he  received  under  the  parental 
roof.  The  wounds  he  received  in  his  sensitive  na- 
ture are  deep  and  permanent.  Many  things  he 
then  regarded  as  unkind  and  unjust.  Age  and  ex- 
perience have  not  changed  his  mind.  Home  should 
be  a  synonym  for  love  and  confidence  and  happi- 
ness. There  should  be  mutual  forbearance  and 
forgiveness.  None  are  perfect;  and  where  persons 
are  so  intimately  acquainted  and  associated  to- 
gether from  day  to  day  for  a  series  of  years,  it  is 
easy  to  see  each  other's  faults.  We  should  not  look 
for  faults  to  chide,  but  to  correct  in  love;  and  aim 
to  see  virtues  to  commend.  The  temper  will  often 
be  tried  by  the  out-croppings  of  willfulness  or  na- 
tive wickedness  or  weakness.  There  will  be  fre- 
quent cases  for  the  exercise  of  forbearance. 
Wrongs,  apparent  or  real,  will  often  be  committed. 
And  if  forgiveness  be  not  exercised,  peace  must 
depart  from  home,  or  the  group  be  broken  up. 
Each  one  should  seek  to  make  the  other  happy. 
Taunting  should  have  no  place  in  the  family  circle. 
Selfishness  is  a  foe  to  peace  and  comfort.  Self- 
sacrifice  often  brings  more  happiness  than  a  rigid 
adherence  to  one's  persoiuil  rights.  Jesus  gave  up 
much  that  we  might  be  saved  and  eternally  happy. 
Will  he  lose  anything  by  the  noble  sacrifice  he 
made  for  us?     Certainly  not. 

One  object  of  home-life  should  be  the  happiness 
of  its  inmates.  This  should  be  made  incidental,  and 
will  therefore  be  best  secured  by  doing  right.  Hap- 
piness secured  by  a  sacrifice  of  truth,  or  right,  or 
principle,  is  a  very  vapid  thing,  and  must  result, 
ultimatel}'^,  in  misery.  The  great  object  of  home- 
life  should  be  to  train  up  for  usefulness  here  and 
hapjnness  hereafter.     As  this  requires  so  much  jier- 


IN  ACTUAL  LIFE.  281 

sonal  care,  attention,  and  labor,  the  end  is  best  se- 
cured by  breaking  up  society  into  groups,  dividing 
the  responsibility,  and  throwing  those  together 
whose  interests,  aims,  and  aspirations  will  most  nat- 
urally be  identical.  Hence  we  have  the  family 
group  composed  of  the  father,  mother,  and  children, 
and,  in  some  instances,  assistants  or  servants. 

A  family  without  religion  is  like  a  vessel  without 
a  rudder,  as  a  traveler  in  the  wilderness  without  a 
compass.  The  Christian  religion,  with  its  glorious 
hope,  is  like  an  anchor  to  the  home  circle.  Though 
the  storms  of  adversity  may  howl  without,  yet  with- 
in all  is  safe.  And  like  Noah's  ark,  the  family 
staying  on  God  in  faith,  and  hope,  and  love,  and 
obedience,  will  rise  above  the  waves  of  time,  pro- 
tected by  the  arm  of  Jehovah,  and  will,  in  due  time, 
rest  down  quietly  on  the  mount  of  prosperity  in  the 
full  enjoyment  of  God's  gracious  promises.  But 
the  fury  of  the  Lord  will  be  poured  out  "  upon  the 
families  that  call  not  on  his  name."  I  would  not 
give  much  for  the  public  exercises  of  those  who 
have  no  family  religion.  The  tree  that  would  bear 
Christian  fruit  in  public  life  must  root  back  into 
the  subsoil  of  home  for  its  nourishment.  The  re- 
ligion that  is  only  to  be  seen  of  men  is  a  hollow  af- 
fair. It  may  endure  for  a  time,  but  can  not  always 
be  guarded  from  the  pressure  of  life,  and  will  at 
some  unexpected  turn  explode,  but  to  show  the  fol- 
ly, weakness,  and  hypocrisy  of  the  possessor.  Chil- 
dren are  tell-tale  things,  and  unconsciously  exhi|)it 
the  principles,  teachings,  habits,  and  life  of  the  par- 
ents. Betore  they  are  born,  parents,  they  are  im- 
bibing your  disposition.  When  children  become 
old  enough  to  notice  and  imitate  I  have  heard  par- 
ents say,  "  Now  we  must  commence  to  live  a  differ- 
ent life."  It  is  well  to  begin  at  this  late  hour. 
How  much  better  to  have  commenced  before  the 


282  CHRISTIAN  CO-OPERATION 

little  one  looked  out  upon  the  sunlight  of  God. 
Then  a  good  disposition  might  have  been  imiJarted 
to  the  child.  Now  untold  labor  must  be  bestowed 
upon  a  crooked  stick  to  make  it  straight.  Never 
will  family  groups  be  free  from  bursts  of  passion, 
evil  dispositions,  and  consequent  misery,  until  these 
evils  are  anticipated  and  prevented  in  the  oiispring 
by  being  remedied  in  the  parents.  Parents,  re- 
member that  your  children  are  but  the  reflex  of 
your  own  dear  selves. 


CHAPTER   II. 

CIVIL   GOVERNMENT. 


PRINCIPLE   II. 

Civil  government  is  ordained  of  God,  to  be  estab- 
lished among  men  to  regulate  their  intercourse  with 
each  other;  and  it  becomes  the  duty  of  all  to  help 
establish,  maintain,  and  perpetuate  good  govern- 
ment. And  particularly  "is  it  the  duty  of  every 
church-member  to  lead  a  quiet,  peaceable,  and  god- 
ly life  among  men,  as  it  becomes  a  Christian  to  live 
in  peace,  and  be  subject  to  the  higher  or  ruling 
powers,  as  the  word  of  God  requires." 

ORIGIN   OF  AUTHORITY. 

All  power  belongs  to  God.  He  reigns  over  dev- 
ils, men,  and  angels.     This  is  plainly  taught  in  his 


IN  ACTUAL    LIFE.  283 

word.  David,  who  in  his  public  life  was  a  man 
after  God's  own  heart,  has  with  great  enthusiasm 
declared :  "  Thine,  O  Lord,  is  the  greatness,  and 
the  power,  and  the  glory,  and  the  victory,  and  the 
majesty:  for  all  that  is  in  the  heaven  and  in  the 
earth  is  thine ;  thine  is  the  kingdom,  0  Lord,  and 
thou  art  exalted  as  head  above  all.  Both  riches 
and  honor  come  of  thee,  and  thou  reiguest  over  all ; 
and  in  thine  hand  is  power  and  might;  and  in  thine 
hand  it  is  to  make  great,  and  to  give  strength  unto 
all."  (I.  Chron.  xxix.  11,  12.)  The  Psalmist,  in 
leading  the  devotions  of  all  coming  ages,  says: 
"  Thy  kingdom  is  an  everlasting  kingdom,  and  thy 
dominion  endureth  throughout  all  generations." 
(Ps.  cxiv.  13.)  Again  it  is  said,  "  The  heaven  is 
my  throne,  and  the  earth  is  my  footstool."  Daniel 
says  of  the  Lord,  "Wisdom  and  might  are  his; 
he  changeth  the  times  and  the  seasons ;  he  re- 
moveth  kings  and  setteth  up  kings."  Christ  teach- 
es us  in  our  prayer  to  say,  "  Thine  is  the  kingdom, 
and  the  power,  and  the  glory,  forever."  In  him, 
that  is,  in  God,  we  live,  and  move,  and  have  our 
being.  In  his  hands  are  the  issues  of  life  and  death. 
Paul,  who  is  good  authority,  says,  "For  of  him, 
and  through  him,  and  to  him  are  all  things,"  and 
that  God  "  worketh  all  things  after  the  counsel  of 
his  own  will."  James  declares,  "  There  is  one  Law- 
giver, who  is  able  to  save  and  destroy."  And  John, 
on  the  isle  of  Patmos,  declares,  "  Thou  hast  created 
all  things ;  and  for  thy  pleasure  they  are  and  were 
created."  (Rev.  iv.  11.)  If  he  created  them  he  has 
a  right  to  govern  them. 

DELEGATION    OF  AUTHORITY. 

All  power,  therefore,  exercised  by  any  one  other 
than  God,  is  derived  from  him.     To  every  living 


284  CHRISTIAN    CO-OPERATION 

rational  being  be  bas  delegated  a  degree  of  power 
subordinate  to  bim,  for  tbe  preservation  of  life,  for 
tbe  possession  of  liberty,  for  tbe  pursuit  and  enjoy- 
ment of  bappiness  and  salvation.  Even  of  tbe  in- 
ferior animals  tbis  is  true  in  a  large  measure.  Life 
was  given  of  God,  and  is  a  sacred  tbing.  Liberty 
is  tbe  instinct  of  every  living  being.  Happiness  is 
tbe  normal  condition  of  every  sentient  being. 
Tbe  rigbt  to  defend,  possess,  and  enjoy  tbese,  God 
bestows  with  tbem,  upon  every  human  being. 
Power  is  inherent  and  perpetual  in  man  by  tbe 
gift  of  God.  To  God  be  is  responsible  for  its  use. 
Ex])lain  it,  deny  it,  or  reason  upon  it  as  we  please, 
it  still  is  true  that  every  person,  state,  combination 
of  men,  king,  or  ruler,  is  responsible  to  tbe  God  of 
the  Bible  for  tbe  exercise  of  the  authority  that  may 
be  invested  in  any  of  tbem. 

GOVERNMENT    DEFINED. 

Any  exercise  or  concentration  of  tbis  power  in 
man  is  denominated  government.  Hence  it  is  said, 
"  He  that  ruleth  bis  spirit  is  better  than  be  that 
taketh  a  city."  Tbis  is  a  personal  exercise  of  the 
power  in  one  ever  himself.  But  men  are  social  be- 
ings, and  must,  in  order  to  accomplish  tbe  ends  of 
their  being,  live  together  in  societ3\  Any  concen- 
tration of  this  power  possessed  by  each,  in  one,  or 
more  than  one  person,  for  wise  ends,  or  the' benefit 
of  the  whole,  is  government.  If  this  concentration 
and  exercise  of  authority  pertain  to  mental  culture 
it  is  called  school  government.  If  it  be  for  tbe  inter- 
ests of  tbe  soul,  to  regulate  its  relations  to  God  in 
tbis  life  and  in  the  life  to  come,  it  is  called  ecclesiasti- 
cal government.  If  it  be  for  the  regulation  of  our 
conduct  with  each  other  in  this  life  in  a  social  rela- 
tion, as  man  with  man,  family  with  family,  state  with 


IN    ACTUAL   LIFE.  285 

state,  nation  with  nation,  it  is  called  civil  govern- 
ment. The  word  signifies  to  regulate,  direct,  con- 
trol, govern,  protect.  These  words  also  indicate  the 
office,  end,  or  object  of  government. 

CHURCH  AND  STATE  GOVERNMENT  SEPARATE. 

The  church  and  state  are  two  separate,  distinct 
organizations.  The  union  of  church  and  state  is 
contrary  to  sound  policy,  to  the  nature  of  the  two 
institutions,  to  experience,  and,  above  all,  to  the 
word  of  God.  They  are  alike  in  this,  that  th^y 
are  both  ordained  of  God,  and  have  for  their  end 
the  good  of  man  and  the  glory  of  God;  and  they  are 
founded  in  the  principles  of  justice  and  truth.  But 
here  the  analogy  about  ceases.  The  Jewish  theoc- 
racy is  an  example  which  God  has  given  us.  In 
this  the  civil  and  ecclesiastical  polity  are  distinct. 
The  state  was  headed  by  the  judges  and  the  kings ; 
the  church  by  the  priests.  A  king,  as  such,  dare 
not  perform  the  functions  of  a  priest.  For  so  do- 
ing God  was  angry  with  Saul.  Each  must  attend 
to  his  own  office.  "  Render  therefore  unto  Csesar  the 
things  which  are  Cassar's;  and  unto  God  the  things 
which  are  God's."  Christ  refused  to  wear  a  crown. 
He  was  a  king,  but  not  a  civil  one.  His  crown  and 
kingdom  were  spiritual.  "  My  kingdom  is  not  of 
this  world."  Thus  spake  the  Savior  in  describing 
the  nature  of  the  church.  If  his  kingdom,  crown, 
and  subjects  had  been  of  a  civil  nature,  then  would 
his  disciples  have  fought  that  he  be  not  taken. 

The  church  is  spiritual;  the  state  is  temporal. 
The  church  pertains  mostly  to  the  soul  and  inner 
life  of  men ;  the  state  to  the  body  and  outer  lite. 
The  church  is  based  on  moral  suasion;  the  state  on 
force.  Men  are  chosen  to  office  in  the  church  for 
their   moral   and   religious   qualifications ;    in   the 


286  CHRISTIAN   CO-OPERATION 

state  for  their  social  and  civil  qualifications.  The 
church  persuades  men  to  adopt  her  views;  the  state 
compels  men  to  suhmit  to  its  laws.  The  church  is 
an  exhibition  of  God's  love,  mercy,  and  forgiveness; 
the  state  of  his  justice,  judgment,  and  power  in 
punishing  sin  and  rewarding  righteousness.  The 
church  most. clearly  shines  out  in  the  New  Testa- 
ment; the  state  in  the  Old  Testament.  The  church, 
as  snch,  will  be  recognized  in  the  world  to  come ; 
civil  states  will  not.  Hence,  ecclesiastical  sing  may 
not  always  be  punished  in  this  lite  ;  national  sins, 
as  such,  must  always  be  punished  in  this  world. 
The  object  of  the  state  is  to  secure  justice,  happi- 
ness, and  prosperity  in  this  life  ;  the  object  of  the 
church  is  to  secure  the  salvation  of  the  soul,  and  its 
ultimate  happiness  in  tiie  workl  to  come.  Hence, 
the  codes  of  law  for  each  should  be  separate,  yet  both 
founded  in  the  revealed  will  of  God.  The  church 
should  not  pass  laws  for  the  state,  nor  the  state 
pass  laws  for  the  church.  Each  one  should  keep 
in  its  own  sphere.  Yet  they  should  mutually  aid 
each  other  in  carr3'ing  out  their  lawful  ends.  An 
othcer  of  the  state  should  not,  therefore,  be  an  offi- 
cer of  the  church.  A  man  should  be  an  officer  iu 
the  state  because  he  has  been  duly  appointed  by  the 
state;  and  so  of  the  church.  The  church  may  ren- 
der aid  to  the  state  in  the  interest  of  good  civil  gov- 
ernment, and  to  secure  the  salvation  of  the  souls  of 
politicians,  but  not  as  a  means  of  bringing  the  state 
under  ecclesiastical  control.  The  state  may  render 
aid  to  the  church,  as  a  means  of  securing  good  civil 
government  in  a  shorter,  cheaper  way,  on  the  broad 
principles  of  equal  justice,  but  not  with  a  view  to 
sinister  ends,  in  the  interests  of  any  ecclesiastical 
party  or  set  of  church  notions.  If  taxing  church 
projierty  secure  more  directly  the  ends  of  human 
government,  then  tax  it.     If  it  be  thought  that  the 


IN   ACTUAL   LIFE.  287 

influence  of  churches  diminishes  crime,  if  it  be 
thought  cheaper  to  prevent  crime  than  to  punish  it, 
if  it  be  thought  that  the  amount  of  money  lost  to 
the  state  treasury  by  the  non-taxation  of  church 
property  diminishes  public  crime  more  than  the 
same  amount  collected  and  disbursed  by  the  state 
in  feeing  officers  to  execute  the  law,  in  building 
prisons,  etc.,  then  exempt  church  property  from 
taxation. 


DIFFERENT   FORMS    OF    GOVERNMENT. 

II  the  power  be  concentrated  in  the  father  of  a 
family  or  tribe,  the  government  is  called  j:»a^r/ar(?A- 
al.  This  is  the  most  ancient  of  all  forms  of  civil 
government.  It  is  that  of  which  we  read  in  early 
Bible  history.  If  the  power  be  vested  in  a  military 
leader,  it  is  then  called  military  government. 

There  are  three  forms  of  government  usually 
recognized  by  political  writers,  monarchy,  aristoc- 
racy, and  democracy.  If  the  power  be  vested  in  one 
man  so  that  the  will  of  the  ruler  in  part  or  wholly 
be  the  law  of  the  land,  it  is  called  a  monarchy. 
There  are  two  kinds  of  monarchy,  absolute  and 
limited.  If  the  will  of  the  ruler  be  the  law  of 
the  land,  it  is  an  absolute  monarchy.  If  that 
will  be  restrained  by  a  constitution,  it  is  a  limited 
monarchy.  If  the  power  to  rule  be  vested  in  a 
combination  of  persons  denominated  nobles,  it  is 
called  an  aristocracy .  The  term  is  derived  from  two 
Greek  words,  aristos,  best,  and  krateo,  to  hold  or 
govern  ;  tliat  is,  to  hold  the  power,  and  govern  by 
the  best  class  of  persons  and  in  the  best  manner. 
The  idea  is  well  meant,  the  theory  is  good,  if  the 
practice  be  not  always  so.  And  if  this  privileged 
class  could  always  be  kept  pure  and  unselfish,  it 


288  CHRISTIAN   CO-OPERATION 

might  be  a  very  desirable  form  of  government.  But 
experience  proves  corrupt  combinations  to  be  very 
dangerous. 

When  the  people  retain  the  balance  of  power, 
and  do  the  ruling  themselves,  it  is  called  a  de- 
mocracy. A  pure  democracy  is  one  in  which  all 
measures  of  any  importance  are  decided  directly  by 
the  people.  The  people  make  the  laws.  "Such 
was  the  government  of  Athens."  Congregation- 
alism in  church  and  democracy  in  state  are  the 
same  form  of  government.  There  is  a  modifica- 
tion of  democracy,  in  which  the  laws  are  made  by 
representatives  chosen  by  the  people.  This  is 
called  republicanism.  The  United  States  is  an  ex- 
ample of  this  kind  of  government.  Some  one  says, 
"The  difference  between  a  democracy  and  a  repub- 
lic is  more  imaginary  than  real,"  because  the  prin- 
ciple is,  the  same:  the  poiver  belongs  to  the  people. 
The  difference  is  in  the  form  of  expressing  that 
will.  The  republic  is  an  accommodation  to  large 
masses  of  people,  spread  over  an  extensive  terri- 
tory. So  where  an  aristocracy  is  confined  to  a 
limited  number  of  persons,  or  has  become  corrupt, 
it  is  called  an  oligarchy.  They  are  different  terms, 
used  to  express  different  phases  of  the  same  sub- 
ject. These  different  forms  are  often  combined  in 
one  nation,  and  are  rarely  found  alone.  In  Eng- 
land, the  House  of  Commons  represents  democracy 
or  the  people,  the  House  of  Lords  the  aristocracy, 
the  queen,  the  monarchy. 

A  government  is  called  a  theocracy  in  which  God 
is  recognized  as  the  head,  the  supreme  ruler,  the 
king,  the  governor.  Such  was  the  Jewish  govern- 
ment in  the  time  of  the  judges,  from  the  time  of 
Joshua  until  Saul  was  crowned  king.  An  effort  is 
now  being  made  to  make  the  American  govern- 
ment a  theocracy  by  acknowledging  God  in  the 


IN  ACTUAL  LIFE.  289 

constitution  as  tlie  supreme  ruler.  But  God  is  the 
supreme  ruler  of  the  universe  and  of  this  nation, 
whether  we  formally  acknowledge  it  or  not.  And, 
whatever  he  the  form  of  government,  this  truth, 
solemn  and  awful  as  it  is,  should  be  accepted,  in 
theory  and  practice. 

That  government  is  the  best  which  makes  life 
and  property  the  most  secure,  liberty  to  do  right  the 
largest,  general  prosperity  the  greatest,  and  brings 
happiness  the  nearest  to  all  its  subjects.  Govern- 
ments should  be  for  the  many,  and  not  for  the  few; 
therefore  there  should  be  just  and  equal  laws  ad- 
ministered by  the  most  unselfish  persons, — persons 
who  rule,  not  for  the  interest  it  is  to  them,  but  for 
the  good  of  the  people, — men  fearing  God,  hating 
wickedness,  and  loving  righteousness.  A  theocratic 
basis,  combined  with  general  intelligence  and  vir- 
tue, developed  in  some  form  of  democracy,  (or 
repuhlicanism,  which  is  but  another  name  for  repre- 
sentative democracy,)  seems  to  be  the  best  form  of 
which  we  can  conceive.  But  arguments  may  be 
adduced  for  all  forms  and  combinations  of  govern- 
ment; and  every  one,  perhaps,  has  its  place  and 
uses,  except  those  which  are  made  the  instruments 
of  self-interest,  oppression,  and  wrong.  The  sooner 
such  governments  give  way  to  better  ones,  the  bet- 
ter will  it  be  for  mankind.  As  the  world  becomes 
more  intelligent  and  virtuous,  despotic  govern- 
ments will  give  place  to  those  which  are  more 
liberal. 

OBEDIENCE  TO  CIVIL  LAW. 

All  power  to  be  exercised  for  the  purposes  of 
government  is  inherent  in  man  by  the  gift  of  God. 
But  men  are  social  beings  and  must  live  together 
in  society.     Hence  their  interests  in  many  things 

19 


290  CHRISTIAN  CO-OPERATION 

become  identical;  and  to  secure  the  ends  of  justice, 
some  settled  line  of  policy  must  be  decided  upon 
and  followed.  These  general  interests,  thus  codi- 
fied and  based  in  universal  justice  and  equality, 
constitute  the  law  of  the  land,  to  an  observance  of 
which  every  person  in  the  commonwealth  is  bound. 
It  would  not  be  fair,  if  any  were  left  free  to  vio- 
late these  principles.  Hence  arise  the  necessity 
and  obligation  of  civil  obedience.  If  every  one  were 
honest,  intelligent  enough  to  interpret  and  apply 
the  laws,  and  disposed  to  self-government,  all 
might  go  their  way  without  anything  further,  and, 
in  their  relations  to  each  other,  recognize  these 
general  principles,  each  being  free,  in  other  re- 
spects, to  do  as  he  might  choose.  But  the  expe- 
rience of  all  ages  proves  that  the  mass  of  man- 
kind will  not  of  themselves  and  for  themselves 
obey  laws,  however  wise  and  just  they  may  be. 
Hence  it  becomes  necessary  to  have  persons  called 
officers  to  compel  obedience.  And  if  it  be  a  crime 
to  disobey  the  law,  it  is  also  a  crime  to  resist  or 
treat  with  contempt  him  who  would  execute  the 
law.  Hence  obedience  to  "magistrates"  is  enjoined. 
But  my  neighbor  and  I  may  have  a  dispute  over 
some  point  in  which  our  self-interests  are  respect- 
ively involved.  We  call  each  upon  the  magistrate 
to  execute  the  law.  For  whom  shall  he  act?  If  he 
act  at  all  he  must  act  for  the  one  and  against  the 
other,  /am  not  fit  to  decide.  Self-interest,  ig- 
norance, or  prejudice  may  mislead  me.  So  with 
my  neighbor.  But  may  not  the  officer  judge  be- 
tween us?  It  might  not  be  safe.  Friendship,  in- 
terest, or  prejudice  may  mislead  him.  It  would 
be  best  if  my  neighbor  and  I  could  between  our- 
selves interpret  the  law,  and  adjust  our  difficulty. 
But  seeing  we  can  not,  we  had  better  refer  our  case 
to  some  disinterested  party,  before  whom  we  can 


IN  ACTUAL  LIFE.  291 

state  each  his  case  separately,  with  such  reasonings 
and  explanations  as  may  be  neeessary,  and  have,  if 
possible,  a  considerate,  impartial,  disinterested  de- 
cision. Then  the  civil  oificer  can,  without  any  im- 
putation of  partiality,  execute  the  law  as  decided 
by  the  court.  Hence  is  seen  the  necessity  of  courts 
OF  JUSTICE.  And  submission  to  their  decision  is 
also  seen  to  be  a  necessity  in  any  well-regulated 
state.  This  we  regard  as  a  legitimate  process  of 
reasoning.  But  we  are  not  left  to  mere  opinion 
and  experience  upon  this  matter.  God  has  spoken 
with  a  voice  that  can  not  be  mistaken.  He  com- 
manded obedience  to  Moses,  and  punished  severely 
any  revolt  from  his  authority.  (N'um.  xii.  1,  9-11; 
xvi.  1.)  Solomon  says,  "Keep  the  king's  com- 
mandment, and  that  in  regard  to  the  oath  of  God." 
(Eccl.  viii.  2-4,  also  x.  4.)  Those  who  take  the  oath 
of  fidelity  or  allegiance  to  a  civil  government  should 
scrupulously  regard  that  oath.  But  the  obligation 
to  obey  exists  even  without  the  oath.  Christ  obeyed 
fully  and  honestly  the  laws  of  the  land  in  which  he 
lived,  and,  rather  than  give  oflense,  paid  tribute, 
or  tax,  where  there  was  no  claim.  (Matt.  xvii.  24- 
27.)  His  teaching  was  to  the  same  efiect:  "  Ren- 
der therefore  unto  Csesar  the  things  which  are 
Cffisar's.  (Matt.  xxii.  21.)  "Let  every  soul  be 
subject  to  the  higher  powers."  "  Whosoever 
therefore  resisteth  the  power,  resisteth  the  ordi- 
nance of  God;  and  they  that  resist  shall  receive  to 
themselves  damnation."  "Ye  must  needs  be  sub- 
ject, not  only  for  wrath  (fear),  but  also  for  con- 
science' sake."  (Rom.  xiii.  1-7.)  "Put  them  in 
mind  to  be  subject  to  principalities  and  powers,  to 
obey  magistrates."  (Titus  iii.  1.)  "Submit  your- 
selves to  every  ordinance  of  man  for  the  Lord's 
sake,"  etc.  (I.  Peter  ii.  13-15;  Ex.  xxii.  28;  I. 
Sam.  xxiv.  6,  8,  10;    xxvi.  9-11;    I.  Kings  i.  23,  24; 


292  CHRISTIAN  CO-OPERATION 

Job  xxxiv.  18;  Eccl.  x.  20;  Dan.  vi.  21.)  "Thou 
shalt  not  speak  evil  of  the  rulers  of  thy  people." 
(Acts  xxiii.  2-5;  I.  Pet.  ii.  17;  II.  Pet.^ii.  10,  11; 
Jude  viii.  9;  Hosea  xiii.  10,  11.) 

This  accumulation  of  evidence  from  the  word  of 
God  very  clearly  indicates  his  mind,  and,  with  other 
references  which  might  he  made,  throws  a  world 
of  light  upon  this  subject.  We  have  learned, 
First:  That  all  power  belongs  to  God,  and  that  to 
him  we  are  all  responsible.  Second:  That  he  has 
delegated  a  degree  of  power  to  every  man,  and 
that  it  may  be  executed  by  him  or  by  any  one  who 
may  be  duly  authorized  to  do  so.  Third:  That 
men  are  social  beings,  and  must  live  together  in 
society  in  order  to  subserve  the  ends  of  their  ex- 
istence. Fourth:  That  society  requires  govern- 
ment; government  requires  just  and  equal  laws; 
laws  require  officers  to  enforce  them;  officers  re- 
quire authority  for  the  performance  of  their  duties; 
and  that  authority  demands  obedience  on  the  part 
of  subjects  as  well  as  their  respect,  honor,  support, 
and  sympathy.  "I  exhort  therefore,  that,  iirst  of 
all,  supplications,  prayers,  intercessions,  and  giving 
of  thanks,  be  made  for  all  men;  for  kings,  and  for 
all  that  are  in  authority;  that  we  may  lead  a  quiet 
and  peaceable  life  in  all  godliness  and  honesty.  For 
this  is  good  and  acceptable  in  the  sight  of  God  our 
Savior."     (I.  Tim.  ii.  1-3.) 

THE  EXTENT  OF  THIS  OBEDIENCE. 

This  obedience  is  not  absolute  and  unlimited.  It 
extends  only  to  things  which  are  right,  and  to  things 
indifferent.  If  the  commands  of  the  ruler  be  right, 
the  duty  to  obey  is  evident.  If  the  command  of 
the  ruler  be  a  matter  of  policy,  and  involve,  in  its 
obedience,  no  violation  of  righteous  principle,  the 


IN  ACTUAL  LIFE.  293 

duty  of  obedience  oug-ht  to  be  equally  plain,  for  it 
is  equally  binding.  The  Savior's  example  in  pay- 
ing tribute  is  to  the  point.  He,  in  thus  doing, 
violated  no  moral  principle,  though  he  was  under 
no  moral  obligation  to  pay  the  tribute-money.  His 
refusal  would  have  been  bad  policy,  a  bad  example, 
and  would  have  exerted  a  bad  influence.  It  would 
have  brought  him  and  his  cause  unnecessarily  into 
bad  repute.  No  good  end  would  have  been  attain- 
ed by  it.  The  gain  in  refusing  would  in  no  wise 
compensate  for  the  loss  in  paying.  The  gain  in 
refusing  would  be  small,  amounting  only  to  the 
value  of  the  tribute-money.  It  is  a  severe  rebuke 
to  those  who  carp  and  contend  about  unimportant 
differences,  to  the  injury  of  themselves,  the  offense  ■ 
of  others,  and  the  damage  of  a  good  cause.  But  if 
right,  if  truth,  if  principle  be  involved,  the  case  is 
({uite  different.  Rulers  have  no  right  to  command 
us  to  do  wrong.  We  dare  not  obey  them  when 
they  thus  command  us.  There  is  no  authority  in 
us  or  out  of  us,  that  has  any  right  to  compel,  or 
even  induce  us  to  do  wrong.  What  we  know  is 
wrong  we  should  reject  even  at  the  risk  of  our 
lives.  No  one  need  say,  "  The  law  requires  it.  I 
know  it  is  wrong.  But  I  must  obey  the  law." 
This  is  folly.  It  is  a  falsehood  to  say,  "  I  am  com- 
pelled to  do  wrong."  Die,  rather  than  do  lorong. 
God  will  reward  you  for  it.  When  the  king  of 
Egypt  commanded  the  midwives  to  murder  the 
male  children  of  the  Hebrews,  they  feared  God, 
and  obeyed  not  the  king.  And  God  dealt  well 
with  the  midwives  for  their  disobedience.  (Ex.  i. 
15-21.)  When  Saul  determined  foolishly  and 
wickedly  to  destroy  the  life  of  Jonathan,  the  peo- 
ple interfered  and  rescued  him  out  of  his  father's 
hands,  "  that  he  died  not."  (I.  Sam.  xiv.  27-45.) 
The  children  of   Israel  sinned  grievously  against 


294  CHRISTIAN   CO-OPERATION 

the  Lord,  by  walking  in  the  statutes  of  the 
lieathen,  and  in  those  which  the  wicked  kings  of 
Israel  had  made.  They  should  have  obeyed  the 
Lord  at  all  hazards.  (II.  Kings  xvii.  7-17.)  The 
Lord  was  with  Hezekiah,  and  blessed  him,  and 
"  prospered  him  whithersoever  he  went  forth," 
though  "  he  rebelled  against  the  king  of  Assyria, 
and  served  him  not."  (II.  Kings  xviii.  7.)  Xebu- 
chadnezzar  made  a  great  image,  and  commanded 
it  to  be  worshiped.  Shadrach,  Meshach,  and 
Abednego  refused  to  do  so.  They  were  bound  and 
cast  into  the  fiery  furnace,  heated  seven  times  hot- 
ter than  usual.  God  was  with  these  brave  men,  and 
delivered  them.  Not  even  the  smell  of  fire  was  up- 
*on  their  clothes.  (Daniel  iii.)  Daniel,  in  defiance  of 
the  decree  of  king  Darius,  performed,  in  his  usual 
manner,  his  duties  to  God  by  praying  three  times 
a  day.  For  his  temerity  and  faithfulness,  Daniel 
went  into  the  lion's  den,  but  came  out  unharmed. 
God  defends  the  right.  Resistance,  in  the  proper 
manner  and  spirit,  to  wrong,  is  obedience  to 
God.  It  is  only  the  things  that  belong  to  Caisar, 
or  the  state,  that  should  be  rendered  to  him.  We 
should  refuse  to  the  civil  magistrate  what  belongs 
to  God.  The  apostles  were  forbidden  to  preach  in 
the  name  of  Christ.  Their  prompt  response  was, 
"  Whether  it  be  right  in  the  sight  of  God  to 
hearken  unto  you  more  than  unto  God,  judge  ye." 
(Acts  iv.  18-20.)  So  they  went  out  and  preached. 
They  were  brought  before  the  council,  charged 
with  preaching  the  gospel  contrary  to  civil  com- 
mands. Their  defense  was  simple  and  character- 
istic: "  We  ought  to  obey  God  rather  than  men  J' 
Wonderful  words:  worthy  to  be  written  on  imper- 
ishable parchment,  with  a  pen  of  iron,  in  indelible 
ink,  and  attached  to  every  legal  document  in  the 
world! 


IN  ACTUAL  LIFE.  295 

OPEN  RESISTANCE  TO  GOVERNMENT. 

Government,  then,  can  never  be  pleaded  in  favor 
of  tyranny,  oppression,  and  wrong.  It  is  not  an  in- 
strument of  personal  or  family  aggrandizement. 
And  when  government  is  subverting  entirely  its 
ends,  which  are,  protection  from  our  enemies  in 
life  and  property,  the  encouragement  and  adminis- 
tration of  justice  between  man  and  man,  the  open- 
ing up  and  keeping  open  of  channels  for  the  pur- 
suit of  happiness  in  legitimate  \yays,  and  the 
repression  of  those  evils  which  interfere  with  the 
material,  intellectual,  and  social  prosperit}'  of  a 
nation,  then  it  may  be  resisted  by  a  non-compli- 
ance with  obnoxious  edicts,  by  petitions  fur  a  re? 
dress  of  wrongs,  by  remonstrance  against  political 
encroachments,  by  a  public  exposure  of  the  wrong, 
and,  if  the  government  be  clearly  in  the  wrong, 
and  the  people  clearly  in  the  right, — if  there  be  rea- 
sonable hopes  of  success, — by  open  and  armed  resist- 
ance, if  all  other  means  prove  unavailing.  The 
government  may  be  entirely  subverted,  and  another 
established  in  its  place,  founded  on  proper  princi- 
ples and  based  on  justice  and  righteousness.  But 
revolutions  should  be  resorted  to  only  in  extreme 
cases.  It  is  better  to  suffer  wrong  while  it  is  en- 
durable, than  to  resort  to  doubtful  expedients 
which  may  result  in  failure,  and  entail  misery  and 
ruin  upon  thousands  of  innocent  persons. 

A  bad  government  poorly  administered  is  better 
than  no  government  at  all.  Hence  it  is  often  our 
duty  to  submit  and  keep  the  peace  when  things 
politically  are  not  what  they  should  be.  It  was  not 
God's  will  that  the  Jews  should  have  a  king,  yet 
when  they  would  have  one,  he  counseled  and  com- 
manded them  to  obey  him  in  all  things  lawful. 
Jesus  said,  "  The  scribes  and  the  Pharisees  sit  in 


296  CHRISTIAN  CO-OPERATION 

Moses'  seat:  all  therefore  whatsoever  they  bid  you 
observe,  that  observe  and  do;  but  do  not  jq  after 
their  works;  for  they  say,  and  do  not." 

A  ruler  ought  to  have  respect  to  the  will  of  the 
people,  but  should  not  carry  out  that  will  if  it  be 
wrong.  Pontius  Pilate,  against  his  own  convic- 
tions, condemned  Christ.  His  conduct  was  cow- 
ardly and  disgraceful.  He  was  there  to  administer 
justice,  and  not  to  be  governed  by  the  clamors  of 
an  excited  rabble.  If  the  people  demand  what  is 
wrong,  a  ruler  is  not  obliged  to  yield.  If  he  do, 
he  is  as  guilty — if  not  more  so — as  they  are. 


CHAPTER   III. 

THE  TEMPERANCE  QUESTION. 


PRINCIPLE   III. 

Temperance  which  consists  in  a  moderate  use  of 
things  helpful  and  healthful,  and  in  total  abstinence 
from  all  things  injurious,  and  especially  in  absti- 
nence from  ardent  spirits  as  a  beverage,  is  the  doc- 
trine of  reason,  experience,  science,  and  the  word 
of  God,  and  hence  it  should  be  taught  and  enforced 
by  the  church  and  the  state. 

THE    DISCUSSION. 

With  perhaps  but  one  exception,  which  is  that 
of  the  Presbyterians  of  the  United  States,  in  the 


IN  ACTUAL   LIFE.  297 

General  Assembly  of  1811,  ours  is  the  oldest  eccle- 
siastical action  on  record,  designed  to  suppress  the 
traffic  in  ardent  spirits.  It  can  not  in  truth  be  said 
that  we  have  been  tardy  or  negligent  in  this  mat- 
ter. We  were  among  the  pioneers  in  the  temper- 
ance movement.  Tlie  American  Temperance  So- 
ciety, which  accomplished  so  much  good  in  its  day, 
was  organized  in  1826.  But  jive  ijeais  before  this, 
the  General  Conference  of  The  United  Brethren 
in  Christ  formed  itself  into  a  temperance  body;  and 
we  have  never  receded  from  the  position  then 
taken.  The  attention  of  the  third  General  Con- 
ference, which  convened  at  Dewalt  Mechlin's,  in 
Fairfield  County,  Ohio,  May  15,  1821,  was  called  to 
this  subject  by  one  of  its  members,  George  Bene- 
dum.  And  though  whisky-drinking  was  then  as 
popular  as  tobacco-chewing  is  now,  yet  our  Ger- 
mar.  fathers  did  not  fear  to  attack  the  evil. 

In  the  spirit  of  the  Master  they  "  Kesolved,  That 
neither  preacher  nor  lay  member  shall  be  allowed 
to  carry  on  a  distillery;  and  that  distillers  be  re- 
quested to  willingly  cease  the  business;  that  the 
members  of  the  General  Conference  be  requested 
to  lay  this  resolution  before  the  several  annual  con- 
ferences; that  it  shall  then  be  the  duty  of  the 
preachers  to  labor  against  the  evils  of  intemper- 
ance during  the  interval  between  this  and  the  next 
General  Conference,  when  the  subject  shall  again 
be  taken  up  for  further  consideration," 

I  can  not  but  admire  the  keen  sense  of  right,  the 
far-reaching  thought,  and  moral  heroism  of  those 
humble  men.  May  their  mantle  fall  upon  all  their 
sons  to  the  latest  generation. 

It  is  a  principle  with  us  to  be  temperate,  and  to 
oppose  intemperance.  The  question  is  discussed 
yearly  in  most  or  all  of  our  annual  conferences. 
Our  periodicals  are  all  strictly  temperance  papers. 


298  CHRISTIAN  CO-OPERATION 

No  other  kind  would  be  tolerated  by  us.  Our 
hyranology,  which  aU?ays  shows  the  sentiments  of 
a  people,  breathes  out  in  strong  and  touching 
strains  ao^ainst  the  demon  foe. 


"&' 


"  Ob!  turn  from  the  wine-glass  away, 

Nor  look  on  the  wine  when  it's  red; 
Though  urged  by  the  wealthy  and  gay, 

Remember  the  blood  it  has  shed! 
Touch  not  with  the  poison  thy  lips, 

If  thou  wouldst  be  free  from  its  pains; 
For  he  is  in  danger  who  sips — 

He  only  is  safe  who  abstains. — [Hymn  895. 

Our  pulpits  are  loud  and  bold  and  persistent  in 
exposing  and  denouncing  the  evil.  He  who  joins 
any  of  our  churches,  virtually  joins  a  total-absti- 
nence society.  And  though  we  can  not  go  into 
secret  orders  to  oppose  intemperance,  yet  we  con- 
sider ourselves  second  to  none  in  our  devotion  to 
the  temperance  cause  and  in  our  hatred  to  all  traf- 
fic in  and  use  of,  as  a  beverage,  rum,  gin,  brandy, 
whisky,  and  all  other  intoxicants. 

The  following  rule  is  enforced  in  all  our  churches: 
"  The  distilling,  vending,  and  use  of  ardent  spirits 
as  a  beverage,  shall  be,  and  is  hereby  forbidden 
throughout  our  society;  and  should  any  of  our 
members  or  preachers  be  found  guilty  in  this  re- 
spect, they  shall  be  dealt  with  as  in  case  of  other 
immoralities;  provided,  however,  that  this  rule  shall 
not  be  so  construed  as  to  prevent  druggists  and 
others  from  vending  or  using  it  for  mediciual  or 
mechanical  purposes." 

All  this  is  commendable  and  right,  for  temper- 
ance is  a  Bible  doctrine.  When  Paul  spoke  before 
Felix  concerning  the  faith  in  Christ,  "  he  reasoned 
of  righteousness,  tan-pcrancc,  and  a  judgment  to 
come."  His  second  article  of  faith  was  the  sub- 
ject I  am  now  considering.     (Acts  xxiv.   25.)     It 


IN  ACTUAL   LIFE.  299 

was  a  recognized  principle  among  the  heathen, 
which  Paul  incorporated  into  the  Christian  system, 
that  "  every  man  that  striveth  for  the  mastery  is 
temperate  in  all  things."  (I.  Cor,  ix.  25.)  And  in 
Galatians  v.  23,  temperance  is  named  as  one  of 
the  gracious  fruits  of  the  Spirit.  Peter,  in  recount- 
ing the  things  we  are  to  add  to  our  faith  that  we 
be  not  "barren  nor  unfruitful,"  says  we  must  give 
all  diligence  to  add  temperance  to  knowledge. 

The  examples  of  the  Bible  are  very  forcible. 
Noah,  after  the  flood,  was  unfortunate  in  his  hus- 
bandry at  one  time,  by  making  too  much  wine. 
And  not  being  able  to  use  all  the  juice  he  expressed, 
it  remained  on  his  hands,  fermented,  and  formed 
the  intoxicant  principle  or  alcohol.  The  old  man 
watched  his  wine  from  day  to  day,  still  sipping 
away,  and  found  that  though  it  had  soured  some, 
it  was  not  at  all  unpalatable.  And  so  imbibing  to 
excess  one  day  he  became  shamefully  drunk,  and 
conducted  himself  with  great  impropriety  before 
his  family.  And  after  awaking  from  his  unnatu- 
ral sleep  and  coming  somewhat  to  his  senses,  being 
informed  that  Canaan  had  treated  an  erring  father 
with  great  disrespect,  he  pronounced  a  curse  upon 
his  son,  not  so  much  for  the  act  itself  as  for  the  dis- 
position it  manifested  in  the  boy.  Noah  is  not  the 
only  man  who  has,  through  wine,  cursed  his  fam- 
ily— only,  since  then  men  are  not  disposed  to  wait 
till  their  sober  senses  come,  but  curse  and  abuse 
their  families  under  the  impulse  and  excitement  of 
the  wine. 

The  Jewish  law  was  severe  against  drunken 
children.  They  were  reported  to  the  elders  for 
summary  punishment.  "  This  our  son  is  stubborn 
and  rebellious;  he  will  not  obey  our  voice;  he  is  a 
glutton  and  a  drunkard."  Then  the  miserable  boy 
was  taken  out  and  the  men  of  the  city  stoned  him 


300  CHRISTIAN    CO-OPERATION 

to  death,  A  few  examples  of  this  kind  might 
have  a  sahitary  effect  in  these  degenerate  days. 
But  whether  to  stone  the  fathers  or  the  sons  would 
be  a  question  not  so  easily  decided. 

,  Samson,  who  was  a  judge  in  Israel,  a  man  of 
extraordinary  strength,  and  who  made  a  great  stir 
in  his  day,  by  his  Nazarite  vows  abstained  from  all 
strong  drink  during  his  life-time.  Even  his  mother 
before  him  was  temperate.  If  all  mothers  and 
fathers  were  to  abstain  from  all  intoxicants  and 
undue  stimulants  there  would  be  less  taste  for 
strong  drink,  and  more  exemplary  men  in  the 
world.     (Judges  xiii.  7.) 

Of  John  the  Baptist  it  was  said,  "For  he  shall 
be  great  in  the  sight  of  the  Lord,  and  shall  drink 
neither  wine  nor  stong  drink:  and  he  shall  be  filled 
with  the  Holy  Ghost  even  from  his  mother's 
womb."  (Luke  i.  15.)  Timothy,  who  was  a  very 
exemplary  young  man,  of  excellent  early  training 
and  a  minister  in  the  apostolic  church,  was  so  es- 
tablished in  habits  of  temperance  that  it  required 
the  pen  of  inspiration  to  induce  him  to  "take  a 
little  wine  for  his  stomach's  sake,  and  his  often  in- 
firmities." And  this  wine  was  doubtless  sweet  and 
uufermented,  commendable  for  its  nourishing  and 
soothing  qualities.  When  Christ  made  wine  at  the 
wedding  in  Cana  of  Galilee  it  was  not  rotten  grape- 
juice,  but  the  pure  uufermented  liquid  as  God  fur- 
nishes it  in  the  great  laboratory  of  nature. 

No  alcohol,  winch  is  the  intoxicant  principle  in 
wines,  is  found  anywhere  in  living,  healthy,  grow- 
ing nature.  In  the  process  of  decomposition  alco- 
hol is  formed.  It  is  a  product  not  of  growth,  but 
of  rottenness.  The  wine  which  Christ  used  in  in- 
stituting the  sacrament  was  doubtless  the  juice  of 
the  grape  just  expressed,  or  preserved  so  as  not  to 
decompose  and  sour;  otherwise  it  could  not  be  a 


IN   ACTUAL   LIFE.  301 

fair  representative  of  the  blood  of  Christ.  He  said 
he  would  drink  it  anew  with  them  in  the  Father's 
kingdom.  And  the  wine  there  will  be  neiv,  for 
there  is  no  decay  in  heaven. 

New  sweet  wine  ought  always  to  be  used  in  the 
sacrament  of  the  Lord's-supper.  There  are  three 
ways  in  which  this  may  be  had.  First:  By  keep- 
ing the  juice  of  the  grape  in  so  cool  a  place  that  it 
will  not  ferment.  This  will  be  very  difficult  in 
most  climates.  Second:  By  boiling  down  the  juice 
to  a  sirup  or  jelly.  When  needed  dilute  it  with  a 
little  water.  This  is  a  very  convenient  method;  and 
the  fruit  of  the  vine  may  thus  be  kept  for  any 
length  of  time.  One  author  I  have  read  says  the 
ancients  kept  wine  in  this  way  sometimes  one  hun- 
dred years.  Third:  Wine,  by  which  I  mean  the 
pure  juice  of  the  grape,  may  be  kept  by  the  mod- 
ern method  of  canning,  just  as  fruits  of  all  kinds 
are  kept.  Christian  people  ought  thus  to  put  by 
the  pure  juice  of  the  grape  every  year  that  it  may 
be  always  at  hand  for  communion  service.  We 
ought  to  abandon  at  once  the  use  of  the  adulterated 
stuff  sold  as  wine,  and  not  use  as  a  symbol  of  the 
blood  of  Christ  that  which  is  producing  untold 
misery  in  the  world,  and  sends  many  precious  souls 
to  a  drunkard's  grave  and  a  drunkard's  hell. 

Much  confusion  arises  in  the  minds  of  many  in 
reading  the  Scriptures  by  not  knowing  that  there 
are  nine  words  in  the  Hebrew,  and  three  in  the 
Greek,  making  twelve  in  all,  which  we  translate 
with  three  or  four  words,  such  as  wine,  mixed  wine, 
and  strong  drink.  This  accounts  for  the  fact  that 
wine  is  sometimes  spoken  of  as  a  blessing,  and  at 
other  times  denounced  as  a  curse.  The  sweet  wine 
was  as  harmless  as  the  fully  ripe  and  luscious 
grape;  and  it  was  therefore  considered  a  blessing  to 
make  glad  the  heart  of  man,  and  revive  him  when 


302  CHRISTIAN   CO-OPERATION 

he  was  weary  and  ready  to  faint.  The  sour  wine, 
"that  worketh  itself  aright,"  the  mixed  wine, 
drugged  to  make  it  more  exhilarating,  containing 
the  intoxicant  principle,  was  dangerous  to  man, 
bringing  with  it  the  sorest  evils  in  its  use,  and  was, 
consequently,  pronounced  a  curse.  Hence  it  is 
said,  "Wine  is  a  mocker,  strong  drink  is  raging, 
and  whosoever  is  deceived  thereby  is  not  wise." 
"Be  not  among  wine-bibbers."  Isaiah  nervously 
says,  "  Woe  to  the  crown  of  pride,  to  the  drunk- 
ards of  Ephraim." 

The  jprohihitions  of  the  Bible  are  very  remarka- 
ble. 1.  Aaron  and  his  sons  were  forbidden  to  use 
wine  or  strong  drink  when  they  went  into  the  tab- 
ernacle of  the  congregation.  This  was  a  statute 
forever.  (Lev.  ix.  9.)  2.  ISTo  one  could  be  a  Naz- 
arite  who  did  not  totally  abstain  from  wine.  (Num. 
vi.  1-4.)  3.  Solomon  tells  us  that  it  is  not  for  civil 
officers  to  drink  wine,  lest  it  disqualify  them  for 
their  duties.  (Prov.  xxxi.  4,  5.)  4.  The  story  of 
the  Rechabites  is  remarkable  and  affecting.  (Jer. 
XXXV.)  5.  Paul  tells  us  that  a  bishop,  or  minister 
of  the  gospel,  must  "not  be  given  to  wine;"  that 
he  must  be  "  sober,  holy,  just,  temperate."  (Titus 
i.  7,  8.)  6.  He,  also,  in  the  same  book  (ii.  2,  3), 
teaches  that  the  aged  men  and  women  be  temper- 
ate, and  not  given  to  much  wine.  7.  The  young 
men  and  women  he  exhorts  to  be  sober,  and  sober- 
minded.  (Titus  ii.  4-6.)  8.  Then  Paul,  in  Romans 
xiii.  13,  gives  a  general  exhortation  to  all  Chris- 
tians, in  this  language:  "Let  us  walk  honestly  as 
in  the  day;  not  in  rioting  and  drunkenness,  not  in 
chambering  and  wantonness,  not  in  strife  and 
envying." 

The  evils  of  intemperance  are  startling,  terrible, 
and  heart-rending.  It  is  one  of  the  greatest  evils  of 
this  day.    It  is  fraught  with  untold  miseries.    Eter- 


IN   ACTUAL   LIFE.  303 

nity  alone  will  unfold  the  terrible  effects  of  this 
prevailing  curse.  It  fires  up  and  strengthens  the 
animal  propensities.  It  makes  man  more  of  a 
beast  than  a  man.  It  destroys  his  manhood.  It 
maddens,  infuriates,  and  demonizes.  The  demo- 
niac among  the  tombs  of  Gadara  was  compara- 
tively harmless  beside  the  drunkard.  Hence  it 
weakens  man's  moral  sensibilities,  so  that  he  can  not 
discern  clearly  between  right  and  wrong.  Under 
the  influence  of  rum  the  most  horrible  crimes  are 
committed.  It  weakens  and  finally  destroys  the 
mind.  It  preys  upon  the  intellectual  powers,  like 
fire  upon  wood.  It  will  burn  out  the  brightest  in- 
tellect of  earth-  And  the  only  safety  is  in  total 
abstinence.  (Jer.  xxiii.  9.)  A  horrible  picture  of 
the  influence  of  drunkenness  is  drawn  by  the 
prophet  Isaiah,  (xxviii.  7,  8.)  It  destroys  character 
and  influence.  It  destroys  the  comfort  of  homes, 
and  beggars  families.  It  entails  misery,  shame, 
and  poverty  upon  helpless  children.  It  is  a  fruit- 
ful source  of  ignorance  and  crime.  It  fills  our 
alms-houses  with  paupers  and  our  prisons  with 
criminals.  It  increases  our  taxes  every  year.  It 
incites  disturbances,  quarrels,  and  lawsuits.  It 
destroys  the  peace  and  prosperity  of  many  a  neigh- 
borhood. It  incites  bloodshed  and  murder.  It 
entails  a  depraved  appetite  upon  the  incoming  gen- 
eration. It  has  a  vitiating  influence  upon  the 
young.  It  parts  husbands  and  wives.  It  causes  a 
neglect  and  prostration  of  business.  It  is  the  cause 
of  much  idleness  and  waste.  It  causes  men  to  be 
untrue  to  their  trusts,  to  themselves,  to  their  fel- 
low-beings, and  to  God.  It  is  therefore  a  foe  to 
God  and  man.  It  makes  a  dribbling  idiot  of  the 
sage,  and  a  consummate  fool  of  the  wisest  states- 
man. It  fills  annually,  in  the  United  States,  about 
75,000  drunkards'  graves.     It  wastes  the  produce, 


304  CHRISTIAN   CO-OPERATION 

the  labor,  the  money  of  the  country.  It  hedges  up 
the  way  of  the  Christian  church,  and  corrupts  pol- 
itics. It  is  in  the  way  of  civilization,  education, 
and  refinement.  It  leads  to  licentiousness.  It 
destroys  filial  aflfection.  It  produces  sclf-sufiiciency 
and  irreligiou.  There  are  those  who  "eat  the 
bread  of  wickedness,  and  drink  the  wine  of  vio- 
lence." (Prov.  iv.  17.)  "  The  nations  have  drunken 
of  her  wine;  therefore  are  the  nations  mad."  (Isa. 
xxii.  13,  14;  Ivi.  12;  xxviii.  7.  Prov.  xx.  1;  xxiii. 
21,  29-35.  I.  Cor.  v.  11;  also  vi.  10.  Gal.  v.  21.) 
See  the  crimes  with  which  drunkenness  is  associ- 
ated and  condemned.  (Ilab.  ii.  5.  Isa.  xxiv.  7-9. 
Eph.  V.  18.) 

There  are,  then,  strong  reasons  why  we  ought  to 
be  temperate,  and  engaged  in  this  good  cause. 
1.  Because  God  commands  us  to  be  temperate. 
This  ought  to  settle  the  whole  question  and  shape 
our  whole  lives.  It  is  a  positive  precept  of  his 
word.  The  Bible  is  opposed  to  all  excess,  in  every 
way.  2.'  We  ought  to  be  temperate,  because  God 
condemns  intemperance.  Who  can  read  the  refer- 
ences above  and  not  be  deeply  impressed  with  the 
idea?  Wo  one  can  read  God's  word  with  any  de- 
gree of  attention  and  not  be  truly  convinced  that 
he  condemns  intemperance.  3.  We  ought  to  be 
temperate  and  abstain  from  the  use  ot  all  ardent 
spirits,  l)ecause  the  better  judgment  and  the  moral 
sense  of  mankind  are  in  favor  of  it,  and  opposed  to 
intemperance.  4.  We  ought  to  be  temperate,  be- 
cause all  churches  based  upon  the  word  of  God 
favor  it.  5.  Because  intemperance  dulls  the  men- 
tal faculties,  and  unfits  us  for  business  and  the  en- 
joyments of  life.  6.  Because  it  unduly  excites  the 
system,  injures  the  health,  and  shortens  life.  7. 
Because  it  corrupts  the  soul,  vitiates  the  life,  and 
flius  unfits  us  for  the  society  of  the  good.     8.  It 


IN  ACTUAL  LIFE.  305 

SO  excites  the  passions  and  destroys  the  reason  as  to 
make  drunkards  unsafe  in  society.  9.  Because  it 
inflicts  a  wrong  on  the  community  which  has  a  right 
to  the  hest  influence  of  every  one  of  its  members. 
This  influence  drunkenness  destroys.  10.  It  is  a 
dreadfully  wicked  waste  of  time,  money,  and  tal- 
ent, for  which  God  will  hold  men  accountable.  11. 
Because  it  often  entails  miseries  on  the  wife,  chil- 
dren, friends,  or  associates.  12.  It  is  an  open  vio- 
lation of  the  laws  of  nature  which  teaches  equi- 
librium of  parts,  moderation,  temperacce.  13.  Be- 
cause drunkenness  is  self-murder.  It  murders  time, 
money,  influence,  reputation,  mind,  body,  and  soul. 
14.  The  appetite  for  ardent  spirits  is  unnatural. 
IsTature  demands  no  such  thing.  It  is  not  a  prod- 
uct of  nature.  It  is  poison.  Its  use  ought  to  be 
abandoned.  15.  The  manufacture  and  sale  of  ar- 
dent spirits,  except  in  medicine  and  mechanics, 
though  sanctioned  by  law,  is  a  wicked  business.  It 
is  a  curse  to  any  community.  16.  It  is  a  national 
cuTse.  17.  It  robs  men  of  happiness  here  and 
shuts  them  out  of  heaven.  (I.  Cor.  vi.  10.)  18.  It 
brings  down  the  judgments  of  God.  (Isaiah  v.  22; 
xxviii.  1.  Hab.  ii.  15.) 

But  the  suppression  of  tliis  traffic  is  no  small 
work.  The  magnitude  of  the  evil  is  appalling. 
There  is  a  vitiated  public  taste.  Thousands  love 
the  wine-cup.  Many  come  into  the  world  with 
this  unnatural  taste.  They  have  inherited  it.  Many 
have  tarried  at  the  wine  till  the  desire  for  it  has 
become  second  nature.  This  inherited  and  ac- 
quired taste  for  stimulants  is  as  strong  as  life. 
This  must  be  met  and  overcome.  The  tone  of 
of  public  sentiment  is  too  low.  The  majority  of 
the  people  either  love  the  thing,  or  have  some  inter- 
est in  defending  or  apologizing  for  or  excusing 
the  business.  And  those  who  stand  up  against  the 
•20 


306  CHRISTIAN  CO-OPERATION 

causes  of  intemperance  will  have  the  majority 
agahist  them.  Thousands  of  persons,  not  at  all 
addicted  to  drinking,  will,  through  interest  or 
friendship,  or  ignorance,  affiliate  with  those  who 
defend,  or  connive  at,  the  drunkard-maker — the 
raanufacturer,  vender,  and  user  of  ardent  spirits. 
Thousands  of  persons  are  now  employed  in  this 
business.  They  must  be  led  to  lind  employment  in 
other  occupations.  Millions  of  dollars  are  invested 
in  the  trade — in  machinery,  grain,  and  the  article 
in  wholesale  and  retail  houses.  All  this  capital 
must  be  diverted  from  this  channel.  This  will  be 
no  small  work.  Medicines  are  mixed  in  large 
quantities  every  day,  with  alcohol.  These  are 
dealt  out  by  respectable  physicians.  Thus  is  the 
use  justified  to  an  alarming  extent,  and,  doubt- 
less, in  many  cases  au  appetite  created  for  intoxi- 
cants. We  are  glad  to  know  that  the  medical 
profession  are  awakening  to  a  sense  of  duty  in  this 
matter;  that  they  are  beginning  to  feel  their  re- 
sponsibility, and  are  speaking  out  on  this  question 
in  the  right  way.  But  in  the  face  of  all  these  dif- 
ficulties, and  others  that  might  be  named,  we  must 
not  despair  of  success.  We  must  go  manfully  for- 
ward, trusting  in  God. 

What  do  we  want  to  accomplish  the  work  ?  First; 
We  must  aim  to  have  temperance  mothers.  We 
can  not  hope  for  success  without  them.  They 
are  an  absolute  necessity.  We  must  try  to  convert 
them  all  stoutly  to  this  cause.  We  thank  God  that 
manv  of  our  mothers  are  temperance  women.  But 
not  all  are  such.  And  many  are  too  faint-hearted. 
Give  us  those  who  are  not  afraid  to  attack  the  b^er- 
seller — who  are  ready  any  moment,  if  it  be  neces- 
sary, to  put  a  torch  to  every  distillery  and  whisky- 
house  in  the  country.  Second  :  We  want  temper- 
ance fathers.    A  drunken  man  is  not  fit  to  be  either 


IN  ACTUAL  LIFE.  307 

a  husband  or  father.  Every  womau  in  the  country 
should  shun  every  man  who  drinks,  in  small  or 
large  quantities,  as  she  would  a  viper.  All  men 
who  tipple  or  become  intoxicated  should  be  hooted 
from  all  female  society,  and  never  have  a  wife,  or 
the  smile  of  a  woman  to  rest  upon  his  accursed 
features.     We  should  have  temperance  fathers. 

Then  we  must  have  temperance  teachers.  Public 
sentiment,  in  a  large  measure,  is  under  the  influence 
of  our  schools  and  colleges.  The  power  of  a  teach- 
er is  vast  and  permanent.  Those  who  drink  ardent 
spirits,  or  connive  at  the  nefarious  business,  are  un- 
fit to  be  the  molders  of  the  minds  of  the  rising 
generation.  And  we  can  not  reasonably  hope  for 
success  in  this  cause  without  having  strictly  tem- 
j)erance  men  and  women  in  charge  of  all  our  public 
and  private  schools,  of  all  grades.  The  schools  of 
the  country  should  be  nurseries  of  temperance 
thought,  and  fountains  of  temperance  actions.  A 
man  who  comes  from  the  schools  should  be  inured 
against  the  vice,  and  an  ardent  supporter  and  an 
earnest  advocate  of  reform  on  this  question.  If  ed- 
ucation does  not  teach  moderation  and  self-control, 
it  has  failed  in  an  important  sense. 

Then,  again,  we  want  all  the  churches  committed  to 
this  cause.  It  is  a  question  of  moral  reform,  and  lies 
in  the  legitimate  province  of  religion;  and  it  should  be 
so  considered  by  every  church.  Every  man  should 
be  made  to  feel  that  when  he  joins  a  church  he 
joins  a  strict  temperance  society,  and  takes  a  sol- 
emn pledge  of  abstinence  from  all  that  will  intox- 
icate. And  so  long  as  churches  in  their  delibera- 
tive councils  ignore  this  question,  they  are  not  only 
highly  culpable  before  God,  but  they  form  a  bul- 
w^ark  of  strength  to  those  who  deal  in  and  use  the 
liquid  fire,  and  stand  directly  in  the  way  of,  and 
thus    materially  hinder,   the    temperance    reform. 


o08  *  CHRISTIAN  CO-OPERATION 

Ministers  of  the  gospel  must  take  an  active  interest 
in  this  matter.  The  churches  to  a  Large  extent  are 
controlled,  in  one  way  and  another,  hy  the  minis- 
ters. Tlieir  teachings,  views,  opinions,  and  inliu- 
ence  permeate  the  whole  body,  and  give  color  and 
shape  and  momentum  to  nearly  everything  con- 
nected with  the  moral  and  religions  element  of  the 
country.  Their  intluence  does  not  stop  within  the 
pale  of  the  church.  The  community,  and  even  the 
state,  feels  the  power  of  their  influence  and  teaching. 
A  wonderful  and  awful  responsibility  rests  with  the 
gospel  minister.  His  voice  should  be  heard  in  de- 
cided tones,  as  God  has  given  him  authority,  against 
the  infamous  business  of  making,  selling,  and  using 
ardent  spirits.  The  Bible  warrants  him  in  speak- 
ing in  favor  of  temperance  and  against  intemper- 
ance. It  is  surprising  what  an  amount  of  temperance 
matter  the  Holy  Bible  contains.  And  one  need  not 
go  far  to  lind  plenty  of  texts  and  ample  material 
for  the  most  searching  discourses.  He  who  studies 
the  Bible  studies  this  question.  And  he  who  will 
not  preach  against  the  evil  ettects  of  wine,  gin,  rum, 
l)randy,  whisky,  etc.,  is  "a  dumb  dog,  that  can  not 
bark."  The  most  effectual  way  of  meeting  this 
evil  is  to  use  "the  sword  of  the  8}tirit,  which  is  the 
word  of  God."  Meet  the  evil  as  God  meets  it.  De- 
nounce it  as  he  denounces  it.  Look  into  society. 
See  the  woes  intemperance  has  wrought,  the  mis- 
ery it  is  producing,  and  then  ajiply,  in  the  spirit  of 
the  Master,  the  divine  remedy.  Thus  awaken  the 
moral  sensibiHties  of  the  people.  Arouse  public 
sentiment.  Make  the  people  see  and  feel  that  it  is 
a  religious  duty  to  be  temperate,  a  duty  to  discour- 
age the  course  that  may  lead  to  a  life  of  drunken- 
ness, misery,  shame,  and  ruin.  All  this  may  be 
done  without  meddling  in  the  politics  of  the  coun- 
try.    When  a  proper  sentiment  is  pro<luccd,  ])oli- 


IN  ACTUAL  LIFE.  309 

tieiaris  will  not  be  slow  to  take  up  the  question  and 
incorporate  it  into  their  platforms. 

We  want  a  temperance  literature.  Many  may  be 
reached  by  the  book,  the  tract,  the  magazine,  the 
newspaper,  who  can  not  be  fully  reached  by  any 
other  means.  The  work  of  the  teacher,  the  church, 
the  gospel  minister,  ought  to  be  supplemented  and 
aided  by  the  press.  So  powerful  is  the  press  at 
this  day,  that  it  may  in  a  large  measure  neutralize 
the  influence  of  the  schools  and  the  churches. 
Therefore  it  is  important  that  the  press  of  the  coun- 
try be  favorable  to  the  temperance  cause,  and  that 
it  send  forth  year  after  year,  month  after  month, 
week  after  week,  and  even  day  after  day,  a  temper- 
ance literature.  We  want  public,  social,  and  pri- 
vate life  impregnated  with  this  temperance  idea. 

Hence  it  is  very  necessary  that  there  be  a  correct 
public  sentiment  on  this  very  important  question. 
Herein  lies  the  difliculty.  Public  sentiment  is 
wrong,  and  the  public  are  guilty  before  God.  If 
the  mass  of  the  people  were  right  on  this  subject, 
intemperance  would  go  down.  But  the  people  are 
not  right.  The  political  parties  know  this,  and 
dare  not  touch  the  thing,  or  but  lightly  if  at 
all.  The  moment  any  party  takes  rigid  measures 
on  this  question,  it  loses  its  place  in  public  confi- 
dence. The  rum  element  holds  the  balance  of 
powder  in  this  nation;  and  so  long  as  public  senti- 
ment is  as  it  is,  so  long  but  little  effective  and  rad- 
ical work  can  be  done.  Pul)lic  sentiment  must  be 
renovated.  To  this  end  we  have  suggested  the 
foregoing  methods.  We  must  begin  at  home  and 
train  up  with  the  aid  of  our  schools,  our  churches, 
and  our  literature,  a  temperate  race.  Those  grown 
up  wrong  must  be  turned  over.  This  great  pool 
of  public  thought,  prevailing  sentiment,  must  be 
rectified.     To  do  this  we  must  throw  in  as  much 


310  CHRISTIAN   CO-OPERATION 

Bible  truth  as  possible.  Those  who  see  the  right, 
and  know  the  right,  must  be  iucessaut  in  their 
labors  night  and  day,  to  bring  about  the  needed 
reform.  The  evils  of  intemperance  must  be  dis- 
cussed, held  up  to  view,  exposed.  The  public  con- 
science must  be  quickened.  Law  will  do  but  little 
where  the  public  sentiment  will  not  respect  or  en- 
force it.  We  want  first  a  predominance  of  moral 
teeling  decidedly  in  favor  of  the  cause,  then  law  to 
compel  others  to  come  in  and  regard  the  rights  of 
humanity. 

A  few  years  ago,  in  a  town  where  there  were 
three  churches  and  as  many  grog-shops,  a  minister 
preached  a  sermon  on  temperance.  He  felt  that 
the  evil  ought  to  be  stayed.  The  demon  was 
making  its  inroads  upon  some  of  the  best  fami- 
lies of  the  place.  The  young  were  rushing  on  to 
a  life  of  shame,  to  till  drunkards'  graves.  The  evil 
had  entered  the  church.  The  membership,  in  a 
number  of  instances,  had  fallen  victims  to  the  foe. 
One  man,  of  a  fine  family,  had  died  of  delirium  tre- 
mens. Whisky-sellers  were  growing  fat  while  min- 
isters of  the  gospel  were  being  starved  out  of  the 
work.  Men  had  mone}^  for  whisky  but  none  for 
the  gospel.  Men  would  stay  away  from  their  fam- 
ilies till  four  o'clock  in  the  morning  over  the  card- 
table  and  the  glass.  They  would  get  drunk,  swear, 
quarrel,  and  use  deadly  weapons.  Yet  with  all 
this  the  people  did  not  seem  to  be  alarmed.  They 
went  about  their  business  as  usual.  They  laughed 
and  chatted;  went  to  church  and  Sabbath-school; 
sung  and  prayed  and  held  pvotractad  meetings. 
But  when  the  minister  preached  this  sermon  on  in- 
temperance, the  people  were  thunder-struck  at  his 
audacity.  "It  was  wild  and  erratic."  "  It  would 
do  more  harm  than  good."  "  And  then  to  preach 
a  temperance  sermon  on   Sabbath    eveningi''   That 


IN  ACTUAL  LIFE.  311 

was  horrible  ."  Then,  we  must  have  alcohol  to  cut 
gums  and  mix  medicines."  "  Such  remarks  only 
disgusted  the  people."  "  Whisky  is  good  in  its 
place."  Thus  the  people,  church-members  and  all, 
whimpered  and  simpered  and  grumbled  and  com- 
plained and  objected  and  found  fault.  Three 
grog-shops  and  a  host  of  drunkards  gave  them  no 
alarm,  but  one  temperance  sermon  gave  them  a 
world  of  uneasiness.  To  the  minister's  personal 
knowledge,  there  was  but  one  woman — an  excel- 
lent Christian  woman, — in  the  whole  place  who 
sustained  him  in  his  course — so  saturated  was  the 
whole  place  with  whisky.  The  public  conscience 
was  stultified.  And  so  it  is  in  a  greater  or  less 
degree  all  over  the  country.  Here  and  there  are 
noble  exceptions,  but  they  are  so  "few  and  far  be- 
tween," like  angels'  visits,  that  when  you  come  to 
any  united  political  action  their  influence  is  like 
the  pleasant  cottage  on  the  plain  before  the  sweep- 
ing storm:  it  rushes  in  its  fury  by  and  leaves  the 
cottage  behind,  or  strews  it  in  fragments  over  the 
ground.  If  we  can,  by  any  and  all  proper  means, 
bring  the  minds,  the  feelings,  the  consciences,  the 
will  of  the  people  to  a  proper  standard,  the  sup- 
pression of  the  liquor-trafhc  will  be  a  compara- 
tively easy  matter.  A  free  people  will  always  And 
means  to  accomplish  what  they  really  desire  to  do. 
The  truth  is  we  do  not  wish  to  suppress  this  iniqui- 
tious  business.  We  are  wedded  to  it,  and  love  it. 
Hence  we  stand  and  quarrel  over  modes,  while  the 
work  of  death  goes  on  and  thousands  annually  go 
to  ruin.  Here  is  the  great  fleld  for  temperance 
men  to  work — to  correct  public  sentiment,  and  lead 
the  people,  the  masses,  to  really  desire  and  will 
that  intemperance  shall  cease. 

Then,  we  must  have  temperance  Laws.     A  law  is  a 
rule  of  action.     Every  well-regulated    state  must 


312  CHRISTIAN  CO-OPERATION 

have  just  and  equitable  laws  for  the  encouragement 
of  virtue  and  the  punishment  of  crime.  Law  may 
be  regarded,  tirst,  as  a  commendation  of  the  ac- 
tions of  the  subjects;  second,  as  a  means  of  edu- 
cation to  bring  the  subjects  up  to  a  desired 
standard;  third,  as  a  check  or  restraint  upon 
vice;  fourth,  as  a  power,  frequently,  to  compel 
men  who  are  unwilling  to  do  what  they  ought — to 
pa^^  honest  debts,  to  repair  damages,  to  avoid  tres- 
pass, etc.;  iifth,  as  a  punishment  for  crime.  In 
all  these  views  the  rule  of  action  is  not  lost  sight 
of.  As  to  the  first  view,  law  is  simply  the  out- 
growth of  public  sentiment,  and  is  obeyed  from  a 
sense  of  right.  The  same  course  would  be  pur- 
sued without  the  law.  Obeying  the  law  is  an  after- 
thought. The  law  can  be  appealed  to  as  a  justifi- 
cation of  the  course.  The  motive  exists  without 
the  law.  Men  who  are  habitually  honest  or  tem- 
perate,— so  from  principle,  so  from  a  deep  sense  of 
right, — are  not  so  because  the  law  requires  it.  They 
are  above  law,  and  yet  subject  to  law.  As  to  the 
second  view,  the  subjects  are  below  the  law,  and 
must  be  brought  up  to  it.  Hence  it  is  not  an 
expression  of  existing  public  sentiment,  or  of  the 
sentiment  of  the  subject,  but  an  indication  of  what 
it  ought  to  be.  To  discard  or  repudiate  all  laws 
not  in  accordance  with  public  sentiment,  must  be 
to  ignore  the  educational  power  of  law.  It  is  not 
best  to  make  the  law  entirely  obnoxious  to  the  peo- 
ple by  burdening  the  statute-books  with  ordinances 
that  can  not  or  will  not  be  respected  or  enforced; 
yet  it  is  sometimes  necessary  to  go  at  least  beyond 
the  rank  and  file,  and  pass  just  and  necessary  laws, 
that  moralists,  i)hihinthropists,  and  Christians  may 
have  their  influence  in  bringing  the  people  up  to  a 
higher  standard.  Care  should  be  taken  not  to  re- 
tard a  good  cause  by  excessive  legislation;  and  yet 


IN  ACTUAL   LIFE.  313 

vigorous  measures  are  sometimes  necessary  to  ac- 
complish an  end.  We  know,  too,  that  many  who 
are  not  in  sympathy  with  a  certain  law  are  re- 
strained in  their  course  by  its  influence,  by  the 
shame  and  punishment  its  transgression  might 
bring  upon  them.  Hence  we  want  the  best  tem- 
perance laws  that  can  be  devised,  and  a  willingness 
on  the  part  of  temperance  people  to  rigidly  enforce 
those  laws,  and  compel  men  to  keep  within  bounds, 
and  visit  upon  the  heads  of  offenders  the  just  pen- 
alty of  violated  law.  To  this  end  we  must  have 
public  officers  who  are  temperance  men  in  sentiment 
and  action  ;  men  who  will  consort  with  the  better 
part  of  community  to  enforce  law.  Men  who  will 
encourage  or  connive  at  the  traffic  are  unworthy 
the  conlidence  or  support  of  the  public.  And  ev- 
ery man  who  loves  his  country  and  his  fellow-beings 
should  see  to  it  that  his  influence  goes  to  support 
strictly  temperance  men  for  office. 

But  we  must  begin  at  the  right  end  of  the  work. 
Let  us  commence  at  home;  then  carry  the  work  into 
the  Sabbath-school,  the  day-school,  the  college,  and 
the  church,  and  thus  disseminate  a  healthy  public 
sentiment  on  the  question.  Let  us  bring  our  influ- 
ence, in  every  honorable  way,  to  bear  upon  those 
who  make  and  sell  ardent  spirits.  Let  us  enforce 
rigidly  the  laws  existing,  and  hasten  on  to  have  other 
laws  passed  by  which  the  business  may  be  entirely 
suppressed.  We  must  stop  the  business  by  which 
drunkard^  are  made,  if  we  would  get  rid  of  the 
terrible  evils  of  intemperance,  and  cease  digging 
seventy-five  thousand  drunkards'  graves  every  year. 


314  CHRISTIAN  CO-OPERATION 

CHAPTER   IV. 

CARNAL     WARFARE. 


PRINCIPLE    IV. 

"  And  suddenly  there  was  with  the  aiigel  a  mul- 
titude of  the  heavenly  host  praising  God,  and  say- 
ing, Glory  to  God  in  the  highest,  and  on  earth 
peace,  good  will  toward  men."    (Luke  ii.  13,  14.) 

REMARKS  ON  WAR. 

War  is  always  a  calamity.  It  is  one  of  those 
evils  for  which  sin  is  accountable.  It  is  always, 
either  directly  or  indirectly,  the  result  of  wicked- 
ness. It  is  an  evil,  though  we  be  obliged  to  fight. 
It  would  be  better  were  it  otherwise.  War  is  to 
be  deplored  under  all,  even  the  most  favorable,  cir- 
cunistances.  It  darkens  the  pages  of  history.  It 
drenches  the  earth  with  human  blood.  It  tinges 
our  seas  and  rivers  with  a  crimson  dye.  War  is  a 
heartless  monster.  It  mars  the  beauty  of  God's 
beautiful  earth.  It  feeds  the  bitterest  and  darkest 
passions  in  the  human  heart.  It  spreads  a  pall  of 
mourning  and  death  over  fair  nations.  Even  its 
contemplation  is  shocking  to  the  finer  feelings  of 
our  nature.  It  sickens  the  heart.  It  carries  in  its 
pathway  the  sorest  evils — devastation,  destruction, 
bereavement,  and  mourning.  AVhen  will  wars 
cease?  Answer:  When  the  religion  of  Christ  pre- 
vails. The  Bible  predicts  and  records  such  carnage 
and  woe.  "There  shall  be  wars  and  rumors  of 
wars."     Parts  of  the   Old   Testament  are  largely 


IN  ACTUAL    LIFE.  315 

taken  up  with  the  record  of  the  most  atrocious 
wars.  Christ  knew  that  wars  would  continue  for 
a  time,  and  he  so  said.  He  does  not  thereby  nec- 
essarily approve  them. 

WHAT  IS  CARNAL  WARFARE? 

What  is  war?  It  is  thus  defined  by  a  standard  au- 
thority (Noah  Webster):  "A  contest  between  na- 
tions or  states,  carried  on  by  force,  either  for  defense, 
or  for  revenging  insults  and  redressing  wrongs,  for 
the  extension  of  commerce  or  the  acquisition  of  ter- 
ritory, or  for  the  obtaining  and  establishing  the 
superiority  and  dominion  of  one  over  the  other." 
This  is  quite  a  full  definition,  including  not  only 
the  meaning  of  the  word  but  the  causes  or  objects 
of  war.  The  primary  sense  of  the  root  of  the 
word  is  to  strive,  struggle,  urge,  drive;  or  to  turn, 
twist,  or  wrench.  War  implies  all  this.  It  is  a 
striving  or  contest  by  force  between  parties,  na- 
tions, states,  or  bodies  of  men.  It  is  a  struggle, 
urging,  driving,  sometimes  very  severe  and  fatal. 
Men  try  to  urge,  turn,  or  twist  each  other  in  their 
own  way,  even  to  the  death.  It  implies  a  difierence 
of  opinion,  failure  of  amicable  adjustment,  a  disre- 
gard, in  a  measure,  of  reason  in  one  or  both  par- 
ties, and  an  appeal  to  might  to  settle  the  dispute. 
There  are  two  kinds  of  carnal  war,  offensive  and 
defensive.  When  war  is  made  by  one  nation  or 
party  against  another  without  just  cause,  it  is 
called  offensive.  When  war  is  undertaken  in  de- 
fense of  natural,  personal,  or  national  rights,  it  is 
called  defensive  war. 

THE  CAUSES  OF  WAR. 

Wars  have  been  undertaken  and  carried  forAvard 
to  the  bitter  end  for  almost  all  conceivable  purposes. 


816  CHRISTIAN    CO-OPERATION 

The  history  of  the  world  presents  a  scene  of  blood- 
shed with  only  here  and  there  a  respite.  For  the 
wildest  fancies,  the  most  wicked  purposes,  and  the 
highest  aims,  have  wars  been  waged.  Ambition, 
misunderstanding,  suspicion,  the  defense  of  right, 
envy  and  jealousy,  want,  national  pride,  treachery, 
revenge,  and  even  religion,  with  other  things,  have 
been  used  as  incentives  to  war, — bloody,  dreadful, 
and  devastating.  It  may  do  us  good  to  pause  awhile 
here  and  look  at  some  of  these  causes. 

Sin,  as  I  have  said,  is  the  primary  cause  of  war. 
If  sin  had  not  entered  the  world,  war  would  not 
blot  the  pages  of  history.  If  no  revolt  had  taken 
place  in  heaven,  no  war  would  have  been  there. 
When  sin  is  destroyed  and  Satan  chained,  then  wars 
will  cease.  Christianity  is  a  S3'stem  of  "peace  and 
good  Avill  to  men."  It  can  produce  no  revolt  from 
God,  no  schism  among  men.  We  must  attribute 
to  sin,  its  advocates  and  concomitants,  all  war  and 
its  attendant  evils.  Were  it  not  for  sin  even  the 
Christian  life  would  be  one,  not  of  warfare,  but 
of  unbroken  enjoyment.  Sin  is  the  general  cause. 
Others  are  attendant.     I  name  some  of  them  : 

1.  Mlsimder standing.  Men  ditfer  in  their  opin- 
ions and  practices,  then  separate.  Distance  often 
magnifies  differences.  Unlike  actions  aggravate 
each  other.  Then  motives  arc  impugned.  (Quarrels 
arise.  Hard  words  pass.  Threats  come  to  blows. 
Passion  rules  and  reason  lies  prostrate.  The  roll  of 
the  drum  and  the  march  of  ai-mies  are  heard.  The 
clash  of  arms,  the  roar  of  artillery,  the  clouds  of 
smoke,  the  groans  of  the  dying,  tell  us  the  mortal 
combat  is  going  on.  All  the  wicked  passions  of  man's 
heart  are  let  loose,  and  like  demons,  filled  with  fury, 
they  feast  on  blood  and  wickedness,  till  surfeited 
they  sleep  awhile  and  reason  adjusts  the  differences 
and  ends  the  strife.    A  little  consideration  would 


IN   ACTUAL    LIFE.  317 

have  saved  the  blood  and  spoil.  Had  the  northern 
and  southern  people  well  understood  each  other,  a 
few  heartless  leaders  would  not  have  led  them  into 
the  wicked  rebellion  of  1861. 

2.  Avarice  has  made  war.  Gold  is  the  god  of 
many,  and  to  it  they  are  devotedly  attached.  The 
love  of  gold  reigns  in  their  hearts,  and  rides  down 
every  other  motive  and  feeling.  Gold  is  their  pil- 
low of  repose,  the  dream  of  their  nights,  the  anxious 
thought  of  their  days ;  yes,  their  labor  of  life. 
Their  eyes  turn  everything  into  gold.  Their 
souls  are  incased  in  the  precious  dust.  They  feed 
and  clothe  themselves  Avith  gold.  With  this  they 
till  their  eyes,  their  minds,  their  souls,  and  their 
coffers.  In  gold  they  "live  and  move  and  have 
their  being."  Its  image  haunts  them  evermore. 
Avarice  says,  '■'- 1  imist  have  gold;  honestly,  if  I  can; 
but,  I  must  have  gold"  Avarice  led  Hernando  Cor- 
tez  to  invade  Mexico,  and  Francis  Pizarro  to  con- 
quer Peru.  It  was  this  that  blinded  their  eyes, 
deafened  their  ears,  and  steeled  their  hearts  to 
I'cason,  justice,  and  humanity.  This  led  specula- 
tors to  prolong  the  slave-holders'  rebellion  in  the 
United  States.  This  has  led  to  bloody  outrages  up- 
on the  Indians.  This  led  the  mercenary  troops  to 
Avage  the  Lybian  war.  They  practiced  every 
knavish  art  to  extort  money  from  the  Carthagin- 
ians. "  When  one  point  was  gained,  they  immedi- 
ately had  recourse  to  a  new  artifice  on  which  to 
ground  some  new  demand."  The  demon  spirit 
works  in  gold.  Eternity  alone  will  its  mischief 
unfold.  "The  love  of  money  is  the  root  of  all 
evil." 

o.  Ambition  has  caused  many  a  sanguinary 
conflict.  This  was  mixed  with  the  avarice  of 
Oortez  and  Pizarro.  Philip  of  Macedon,  Alexan- 
<ler  the  Great,  and  Napoleon  Bonaparte  were  men 


818  CHRISTIAN   CO-OPERATION 

whom  an  iinlioly  ambition  maddened,  and  led  on 
like  wild  beasts  to  feed  on  the  Idood  of  conqnei-ed 
nations. 

4.  Oppression  breeds  war.  Men  can  not  always 
submit  to  indignity  and  insult.  "  Oppression 
maketh  a  wise  man  mad."  The  revolt  of  the 
American  colonies  from  England  was  the  result 
of  oppressions.  The  prime  cause  of  the  civil 
war  in  America  was  slavery.  Tyranny  has  over- 
done itself  in  Italy,  and  through  war  she  is  free. 
Tyranny  in  Britain,  we  are  told,  produced  a  war 
through  which  she  obtained  her  present  form  of 
government.  We  may  oppress  men  to  a  certain 
degree,  and  for  a  time,  but  there  comes  a  period 
when  death  is  preferred  to  abject  slavery;  and  if 
the  galling  yoke  be  not  lifted,  those  who  hold  the 
power  must  take  the  consequences. 

5.  War  is  often,  if  not  always,  a  judgment  of 
God  upon  a  people  or  nation  for  their  sins.  It  is  a 
cathartic  in  tfie  hands  of  the  Almighty  by  which  he 
purges  the  nations  when  milder  remedies  prove  un- 
availing. The  Canaanites  are  a  notable  example. 
They  intrenched  themselves  in  their  idolatrous 
iniqnities.  Their  cup  became  full  to  overflowing. 
Their  reformation  was  hopeless.  Moral  suasion 
and  milder  judgments  were  ineffective.  God  gave 
them  to  the  wasting  of  the  sword.  Egypt  grew 
proud,  haughty,  obstinate,  rebellious,  and  desper- 
ately wicked.  God  delivered  them  to  the  plunder 
of  an  excited  soldier}'.  Tyre,  queen  of  the  isles, 
defied  God  and  steeped  herself  in  crime;  and  God's 
anger  consumed  her  in  Avar.  Sword,  fire,  destruc- 
tion, and  death  overtook  and  devoured  her.  It  is 
mournfully  writtei;,  "Babylon  is  fallen,  is  fallen." 
The  woe  is  fulfilled  against  tliat  mighty  city  on 
Shinar's  plain.  It  is  known  oidy  in  history,  and 
its  very  site  is  a  matter  of  conjecture  or  dispute. 


IN   ACTUAL   LIFE.  319 

It  has  been  swept  away,  as  with  the  besom  of  de- 
struction. Behold  the  Jews.  They  provoked  God's 
displeasure;  his  displeasure  brought  his  judgments; 
his  judgments  brought  wasting  war;  and  war 
brought  their  total  overthrow;  and  now  they  are  a 
hiss  and  a  by  word  among  the  nations.  God  often 
punishes  one  wicked  nation  with  another,  thus 
chastising  the  conqueror  with  the  conquered. 
Then  "fear  God."  For  "  our  God  is  a  consuming 
fire."  "  It  is  a  terrible  thing  to  fall  into  the  hands 
the  livino-  God." 


IS    WAR    EVER    JUSTIFIABLE. 

A  man  or  a  woman  may  fight 
In  defense  of  a  natural  right. 

I  take  it  that  offensive  war  is  condemned  by 
the  law  of  God,  by  the  common  principles  of  uni- 
versal justice,  by  the  spirit  and  teachings  of  Chris- 
tianity, as  well  as  by  the  civilized  world.  To  prove 
this  position,  I  could  pile  argument  upon  argu- 
ment till  a  volume  vv^ere  filled.  Any  w^ho  have 
doubts  upon  the  queston  may  consult  the  works  is- 
sued by  "  The  American  Peace  Society." 

In  God's  government  of  the  world,  and  in  bring- 
ing about  a  proper  state  of  society,  he  recognizes 
two  principles,  force  and  persuasion.  The  state 
personates  and  uses  force;  the  church,  'persuasion. 
These  bodies  act  in  two  spheres,  and  are  governed 
by  two  sets  of  principles.  The  state  takes  hold  of 
man's  rugged  nature  and  carries  it  to  a  certain 
bight  of  development ;  then  the  church  takes  hold 
and  completes  the  work.  The  state  reaches  farther 
in  the  way  of  compulsion  ;  the  church  in  the  way 
of  persuasion. 

Forceis,  seen  almost  everywhere  in  nature  and  in 


320  CHRISTIAN   CO-OPERATION 

art.  See  it  in  the  storm,  the  water,  the  rolling  of 
a  log,  the  managing  of  a  horse,  the  punishment  of 
a  child,  and  in  enforcing  law  and  order  by  the 
sword.  It  is  instinctive  in  man  to  preserve  life, 
and  defend  the  right.  The  spire  of  grass,  the  stick, 
the  stone,  the  huge  mountain,  are  all  kept  together 
l)y  the  force  of  cohesion.  What  would  nature  be 
without  the  forces  of  attraction  and  gravitation? 
Solomon  says,  "A  rod  for  the  fool's  back;''  "cor- 
rect thy  son  while  there  is  hope,  and  let  not  thy 
fsoul  spare  for  his  crying;"  "  the  rod  and  reproof 
give  wisdom."  This  is  force,  that  has  in  it  a  world 
of  persuasion.  The  wicked  and  angry  passions  of 
men  are  subdued  or  held  in  check  by  the  thunder- 
bolts of  heaven,  even  at  the  sacrifice  of  whole  na- 
tions and  armies.  Witness  the  antediluvians,  the 
hosts  of  Pharaoh  at  the  Red  Sea,  the  Canaanites, 
the  Tyrians,  and  the  Babylonians.  The  state  is  an 
organization  of  power  for  compulsion.  It  is  de- 
signed to  introduce  and  enforce  law  and  order, 
to  restrain  the  wild,  wicked,  excited,  perverse  pas- 
sions of  men,  to  keep  lawless  and  unreasonable  men 
from  imposing  upon  others  or  forcibly  or  nnjust- 
ly  taking  away  their  rights. 

Remember,  then,  that  only  nations  or  legitimate 
governments  may  engage  in  carnal  war,  and  then 
only  for  the  ends  of  justice.  Hence  a  government 
may  make  war,  if  there  be  no  otlier  remedy,  to  regain 
persons  and  goods  wrongfully  taken  away.  When 
Lot's  family  and  goods  were  taken  by  the  confed- 
erate kings,  Abram,  arming  his  men,  [lursued  and 
(captured  these  kings,  and  brought  back  the  persons 
and  property.  Melchizedek,  "priest  of  the  most 
high  God,"  met  Abram  on  his  return,  blessed  him, 
and  treated  him.  And  "  after  these  things  the  word 
of  the  Lord  came  unto  Abram  in  a  vision,  saying, 
Fear  not,  Abram:  I  am  thy  shield,  and  thy  exceed- 


IN  ACTUAL  LIFE.  321 

ing  great  reward."  As  a  prince,  as  a  politician,  in 
the  capacity  of  a  governor,  he  goes  forth  in  the  de- 
fense of  injured  justice,  and  God  is  not  angry  with' 
him.     (Gen.  xiv.  xv.) 

A  government  may  make  war  to  recover  territo- 
ry unjustly  taken  away,  if  all  other  means  fail. 
Cauaan  belonged  to  Abraham  and  his  posterity  by 
the  gift  of  God,  and  right  of  first  settlement.  That 
right  was  not  lost  by  a  temporary  sojourn  in 
Egypt.  When  the  Israelites  came  back  under  the 
leadership  of  Joshua,  they  found  their  land  over- 
run by  the  Canaanites,  a  class  of  people  devoid  of 
every  principle  of  justice,  honor,  smd  manhood, — a 
people  who  had  no  claim  to  the  land  they  were 
possessing.  They  were  mere  encroachers,  without 
any  civil  or  divine  right  to  the  territory,  no  more 
than  a  man  who  would,  without  consent,  move  into 
a  vacant  house,  and  cultivate  the  farm,  because  the 
owner  saw  fit  to  vacate  it  for  a  time.  So  when 
Israel  came  to  Canaan,  the  inhabitants  might  do 
one  of  two  things,  either  vacate  the  land,  or  come 
under  the  dominion  of  the  rightful  owners,  and 
serve  them  (Deut.  xx.  10),  and  become  absorbed 
by  the  nation  and  enjoy  equal  rights  with  the 
Israelites.  But  they  rejected  both  these  opportu- 
nities, and  the  Jews  had  no  alternative  left  but  to 
drive  out  their  enemies.  They  were  engaged  in  a 
just  cause,  for  just  ends,  and  God  blessed  them  in 
their  deeds. 

The  soldier's  life,  as  a  profession,  is  recognized 
by  tUe  Bible.  John  the  Baptist  said  to  the  sol- 
diers, "Do  violence  to  no  man,  neither  accuse  any 
man  falsely,  and  be  content  with  your  wages." 
They  are  told  what  not  to  do,  and  what  to  do. 
They  are  not  to  commit  any  outrage;  not  to  use 
unjust  force;  not  to  indulge  in  crime.  It  would 
not  be  disregarding  the  precept  to  obey  the  magis- 

21 


322  CHRISTIAN  CO-OPERATION 

trate,  in  using  the  sword  to  enforce  just  laws,  in 
quelling  disturbances,  iu  repelling  invasions.  Tliey 
are  not  to  abandon  tlieir  calling,  or  add  to  their 
wages  by  making  oftensivc  excursions,  or  foraging 
through  the  country.  They  were  to  be  content 
with  their  wages,  and  try  to  live  within  their  in- 
come, and  not  seek,  by  intrigue,  to  filch  money 
from  the  public  treasury. 

But  if  war  be  the  result  of  sin,  how  can  a  Chris- 
tian engage  in  it?  If  sickness  be  the  result  of  sin, 
how  can  a  Christian  engage  in  the  practice  of  med- 
icine? War  is  designed  to  restrain  the  evil  pas- 
sions of  men;  medicine  to  restrain  the  evil  diseases 
of  men.  Both  are  equally  just,  when  they  subserve 
proper  ends.  The  history  of  the  first  two  thousand 
years  taught  two  important  lessons:  First:  That 
men's  lives  must  be  shortened.  Second:  That  the 
life  should  be  forfeited  for  capital  crimes.  Hence 
the  famous  blood-for-blood  law  given  to  Noah  on 
coming  out  ot  the  ark.  (Gen.  ix.  5,  6.)  If  men 
would  not  be  killed  they  must  not  murder,  or  re- 
sist lawful  authority.  For  the  officer  of  the  law 
"bearcth  not  the  sword  in  vain."     (Rom.  xiii.) 

There  are  several  reasons  for  taking  the  life  of  a 
man.  First:  Because  the  criminal  has  forfeited 
his  life  under  the  law  of  God.  Civil  laws  dare  not 
go  beyond  the  law  of  God  in  this  matter.  God 
gives  life,  and  God  alone  has  the  right  to  say 
when  it  shall  be  taken  away.  The  law  to  Noah  is 
a  civil  precept  and  has  never  been  revoked.  Sec- 
ond :  To  cut  oft"  the  criminal's  influence  among 
men,  and  fully  secure  society  from  any  further  dep- 
redations. As  long-  as  the  murderer  lives,  society 
is  not  safe;  for  he  may,  even  though  imprisoned, 
kill  some  other  person.  The  only  safe  way  is  to 
dispatch  the  felon.  Third :  To  deter  others  from 
committing  like  crimes.     Fourth :   To  warn  others 


•  IN  ACTUAL  LIFE.  323 

from  following  the  course  that  leads  to  such  awful 
results.  Capital  punishment  and  war  are  based  on 
the  same  principle.  To  kill  a  man  maliciously  or 
by  due  process  of  law  when  he  has  not  forfeited 
his  life,  is  murder, — bloody  murder.  Disguise  it  as 
you  will,  it  is  murder  I  To  wage  war  without  just 
cause  is  wholesale  murder.  And  God  will  treat 
those  willingly  engaged  in  it  as  murderers.  If 
government  can  not  apprehend  criminals  by  due 
process  of  law,  if  they  combine  and  intrench  them- 
selves, and  defy  government,  and  law,  and  justice, 
and  order,  then  it  must  resort  to  force — the  sword 
— war.  And  war,  under  certain  and  rigid  restric- 
tions, will  be  justifiable  just  so  long  as  men  will 
not  submit  to  legitimate  government,  will  not  re- 
gard law  and  order,  will  not  listen  to  reason,  will 
not  respect  the  rights  of  their  fellow-beings. 
Whenever  the  causes  of  war  are  removed,  then  it 
will  cease.  It  is  the  business  of  the  Christian 
church  to  remove  those  causes. 

WAR  UNJUSTIFIABLE. 

1.  ,  War  dare  not  be  waged  against  law  and 
order.  Peter  took  up  the  sword  against  Jewish 
and  Roman  law.  The  act,  it  is  true,  which  he  re- 
sented, was  unjust,  and  prompted  by  malice.  Yet 
the  Savior,  though  suffering  under  the  burning 
disgrace,  said,  "  Put  up  thy  sword  into  its  place, 
tor  all  they  that  take  the  sword  [against  law  and 
order]  shall  perish  with  the  sword."  It  was  by 
civil  authority  that  Jesus  was  apprehended.  By  it 
he  was  to  be  tried  for  the  charges  brought  against 
him.  Upon  Christ,  in  the  eyes  of  the  law,  suspi- 
cion rested.  It  was  the  province  of  the  state  to  ex- 
amine the  case,  as  he  was  reputed  to  be  dangerous 
to  the  state.     No  one   has  any  right  to  stop  the 


324  CHRISTIAN  CO-OPERATION  • 

action  of  the  civil  law.  "Whoever  puts  himself  in 
the  way  of  the  apprehending  ofiicer  may  find  that 
"Ae  beareth  not  the  sword  in  vain." 

2.  War  may  not  he  icagcdfor  personal  ends.  The 
peace  of  society  is  of  too  much  value  to  he  sacri- 
ficed to  selfishness.  If  any  one  can  not  accomplish 
his  personal  ends  by  honest  labor,  by  justice,  by 
reason,  he  must  not  gain  them  by  war.  Yet  how 
many  bloody  and  destructive  wars  have  cursed  the 
earth,  with  no  higher  aim  than  personal  aggran- 
dizement. Some  one  wants  a  name,  or  a  crown, 
or  riches — has  some  personal  feelings  to  gratify. 
He  can  not  accomplish  this  end  in  an  honorable 
way.  So  he  gathers  around  him  some  mercenary 
troops — men  who  look  for  personal  rewards,  if  their 
master  succeeds;  and  thus  bound  together  by  the 
common  tie  of  self-interest,  they  go  to  war.  They 
have  no  regard  tor  the  rights  of  others,  or  for  each 
other,  only  so  lar  as  they  can  subserve  some  selfish 
end.  It  is  self  first,  others  afterward.  No  one 
among  them  is  safe,  only  so  far  as  he  can  subserve 
the  interests  of  the  rest.  It  was  to  the  personal 
interest  of  Christ  not  to  be  taken.  It  was  to  the 
supposed  interest  of  the  disciples  that  he  be  not 
taken,  for  they  thought  he  would  restore  again  the 
kingdom  of  Israel,  and  that  they  would  get  posi- 
tions in  that  kingdom.  They  were  so  sure  of  this 
that  they  even  disputed  who  should  be  greatest  in 
the  kingdom.  So  every  motive  of  self-interest 
would  lead  them  to  resist  the  apprehension  of  the 
Master.  But  see  the  course  of  Christ.  Peter,  as  a 
bold  and  leading  spirit,  makes  the  first  stroke. 
But  the  Savior  gently  and  promptly  checks  him, 
saying,  "Put  up  thy  sword  into  its  place,  for  all 
they  that  take  the  sword  [for  personal  or  selfish 
ends]  shall  perish  by  the  sword." 

3.     I'he  church  may  not  wage  war.     No  man  as  a 


IN  ACTUAL  LIFE.  325 

Christian.,  can  engage  in  war.  He  must  go  to  war 
as  a  citizen,  but  must  not  leave  behind  him  his 
Christian  character.  It  is  the  business  of  the 
church  to  abolish  war.  The  mission  of  the  church 
is  one  of  peace,  not  carnal  strife.  "  Peace  on 
earth,  good  will  to  men."  The  church  is  based  on 
moral  suasion,  and  therefore  can  not  use  force. 
''  Whence  come  wars  and  fightings  among  you?" 
They  come  of  your  lusts,  your  passions.  The 
church  condemns  the  spirit  and  the  act  of  war.  It 
teaches  and  enforces  justice,  mercy,  benevolence, 
and  love.  Through  the  operation  of  these  blessed 
principles,  war  must  cease.  The  church  must  not 
in  any  way  encourage  war.  It  must  use  its  utmost 
endeavor  to  settle  all  disputes  without  bloodshed. 
"  The  American  Peace  Society,"  viewed  from  an 
ecclesiastical  stand-point,  is  carrying  out  the  genius, 
spirit,  and  mission  of  the  Christian  church.  Christ 
says,  "My  kingdom  is  not  of  this  world,  else  would 
my  disciples  fight  that  I  be  not  taken."  The 
Savior  was  the  head,  or  represf^ntitive  of  the 
church.  As  such,  neither  he  nor  his  followers 
could  fight  to  accomplish  their  ends.  They  must 
bear  all  things,  endure  all  things,  hope  all  things. 
The  church  can  not,  dare  not  fight.  All  wars 
waged,  or  stimulated,  or  encouraged  by  the  church, 
no  difi'erence  upon  what  pretext,  are  so  far  wicked 
in  the  extreme.  "  Blessed  are  the  peace-makers, 
for  they  shall  be  called  the  children  of  God." 
Hence  Christ  says  to  Peter,  upon  whose  profession 
he  has  built  the  church  so  permanently  that  "the 
gates  of  hell  shall  not  prevail  against  it,"  "Put 
up  thy  sword  into  its  place,  for  all  they  that  take 
the  sword  [in  the  name  of  the  church]  shall  perish 
with  the  sword." 

We  repeat   it   with    earnestness  and   emphasis: 
The  church  dare  not  wage  carnal  war.     It  is  a  sub- 


326  CHRISTIAN   CO-OPERATION 

version  of  its  principles.  It  is  destructive  of  its 
ends.  Its  precepts  reach  not  into  the  field  of  force. 
It  corrects  and  reforms  in  mildness.  Reason,  per- 
suasion, and  kindness  are  its  most  powerful  weapons. 
With  truth  and  grace  it  prevails  over  its  enemies. 
Paul  brings  this  matter  out  in  bold  relief.  (II.  Cor. 
X.  4.)  "  For  the  weapons  of  our  warfare  are  not 
carnal,  but  mighty  through  God  to  the  pulling 
down  of  strongholds;  casting  down  imaginations, 
and  every  high  thing  that  exalteth  itself  against 
the  knowledge  of  God,  and  bringing  into  captivity 
every  thought  to  the  obedience  of  Christ;  and 
having  in  a  readiness  to  revenge  all  disobedience, 
when  your  obedience  is  fulfilled." 

THE   WORLD    WITHOUT    WAR. 

"  The  world  without  a  war ! "  The  soul  re-echoes 
the  thought,  as  if  it  were  in  unison  with  the  high- 
er and  better  nature.  The  world  without  a  war  I 
A  vision  comes  before  the  mind,  and  beauteous 
pros[»ects  rise.  In  panoramic  view,  a  new  and 
brighter  world  passes  before  the  enraptured  ej^es  I 
Behokl  the  scene  !  Suspicion,  misunderstanding, 
anger,  envy,  malice,  hatred,  revenge,  murder,  and 
war  are  known  no  more.  These  words  are  literary 
curiosities.  They  stand  in  the  languages  of  eartii 
as  sad  monuments  of  the  past  depravity  of  the 
world,  and  of  the  human  heart.  The  millennium 
is  dawning.  And  children  know  not  the  meaning 
of  these  strange  and  uncouth  words.  There  is  a 
liorror  in  the  sounds,  and  their  meaning  must  be 
explained,  for  they  can  not  learn  anything  of  them 
in  actual  life.  And  when  they  are  explained  they 
are  a  mystery  still,  for  their  meaning  is  being  buried 
in  the  dark  and  forgotten  past.  Not  a  family  on 
the  wiiole   earth   knows  any  angry  strife.     Sweet 


IN  ACTUAL  LIFE.  327 

peace  dwells  in  every  heart  and  home.  Discord  is 
not  known  in  any  neighborhood.  "  Thou  shalt 
love  thy  neighbor  as  th3^self"  is  a  controlling  el- 
ement in  every  soul.  Not  a  church  in  any  land  has 
the  shadow  of  strife.  But  the  sweet  song,  "  See 
how  these  brethren  love,"  is  heard  in  every  vale  and 
mountain,  on  every  isle  and  continent.  State  is  at 
peace  with  state,  and  nation  with  nation.  The  roll 
of  the  drum,  the  roar  of  artillery,  the  measured 
tread  of  armies,  have  all  died  away  in  the  far  dis- 
tance. Military  parade  has  no  place  in  our  thoughts, 
and  the  business  of  the  soldier  is  obsolete.  Human 
life  is  a  sacred  thing,  and  a  man  is  safe  anywhere. 
"Holiness  unto  the  Lord"  is  written  on  the  bells  of 
the  horses,  and  all  pleasures  among  men  are  made 
subservient  to  the  glory  of  God.  Intrigue,  dishon- 
esty, overreaching,  and  misrepresentation  are  not 
known  in  trade.  Selfish  ends  are  ignored.  Each 
"  looketh  on  the  things  of  the  other,"  and  all  feel 
that  "  none  liveth  unto  himself."  Confidence  reigns 
in  every  bosom;  and  w^ell  it  may,  for  nothing  is 
done  by  any  one  by  which  it  may  be  destroyed. 

Men  meet  and  part  as  brothers  in  a  common 
cause,  and  not  a  thought  of  distrust  ever  causes  a 
ripple  on  the  quiet  sea  of  human  business  or  hu- 
man pleasure  as  it  flows  on  in  its  mighty  sweep  to 
the  great  unknown  beyond.  The  mind,  freed  from 
all  conventionalism,  eliminates  all  error  from  the 
arts  and  sciences  of  the  day,  and  disports  with 
knowledge  as  the  most  expert  boy  with  his  mar- 
bles, his  bat,  or  his  ball.  Time  and  space  and 
labor  will,  in  a  large  measure,  be  overcome.  God 
will  pour  the  electric  current  over  the  frozen  and 
arid  plains  of  the  North,  while  the  earth  will  "yield 
her  increase"  bountifully,  and  almost  spontaneously. 
Satan  will  be  chained  by  the  great  links  forged  in 
the  furnace  of  Justice,  and  Truth  will  turn  his  key 


328  CHRISTIAN  CO-OPERATION 

in  the  door  ot  "the  bottomless  pit."  Steel  high- 
ways will  interlock  the  continents,  and  nations  will 
talk  to  each  other  over  the  wires  as  two  friends  talk 
side  by  side  in  the  quiet  chamber.  "  They  shall 
beat  their  swords  into  plowshares,  and  their  spears 
into  pruning-hooks:  nation  shall  not  lift  up  sword 
against  nation,  neither  shall  they  learn  war  any 
more."  (Isa.  ii.  4.)  "The  wolf  also  shall  dwell 
with  the  lamb,  and  the  leopard  shall  lie  down  with 
the  kid;  and  the  calf  and  the  young  lion  and  the 
fatling  together;  and  a  little  child  shall  lead  them. 
And  the  cow  and  the  bear  shall  feed;  their 
young  ones  shall  lie  down  together:  and  the  lion 
sliall  eat  straw  like  the  ox.  And  the  sucking  child 
shall  play  on  the  hole  of  the  asp,  and  the  weaned 
child  shall  put  his  hand  on  the  cockatrice'  den. 
They  shall  not  hurt  nor  destroy  in  all  my  holy 
mountain:  for  the  earth  shall  be  full  of  the  knowl- 
edge of  the  Lord,  as  the  waters  cover  the  sea." 
(Isa.  xi.  6-9.)  God  will  make  a  covenant  for  us 
"with  the  beasts  of  the  field,  and  with  the  fowls 
of  heaven,  and  with  the  creeping  things  of  the 
ground."  He  "  will  break  the  bow  and  the  sword 
and  the  battle  out  of  the  earth,"  and  make  us  "to 
lie  down  safely."  (Hos.  ii.  18.)  The  blessed  Christ 
"shall  speak  peace  unto  the  heathen:  and  his 
dominion  shall  be  from  sea  even  to  sea,  and  from 
the  river  even  to  the  ends  of  the  earth."  (Zech. 
ix.  10.)  The  angels  will  come  down  from  the 
heavenly  world,  and  chant,  as  only  angels  can,  the 
fidjillment  of  the  lyrophccy  delivered  on  the  plains 
of  Judea  when  Christ  was  born,  "Glory  to  God  in 
the  highest,  and  on  earth  peace,  good  will  toward 
men."  Then  will  well  up  from  every  human  heart 
and  tongue  one  responsive  song  of  thanksgiving: 
"Praise  God  in  the  firmament  of  his  power;"  for 
"The  kingdoms  of  this  world  are  become  the  king- 


IN  ACTUAL  LIFE.  329 

doras  of  our  Lord,  and  of  his  Christ;  and  he  shall 
reign  forever  and  ever."  (Rev.  xi.  15.)  Then  will 
the  universal  brotherhood  of  man  be  fully  recog- 
nized, all  will  belong  to  one  family,  and  we  shall 
be  truly,  in  the  most  literal  sense,  "United  Breth- 
ren in  Christ." 


CHAPTER  Y. 

VOCAL  AND  INSTRUMENTAL  MUSIC. 


PKINCIPLE    V. 

"  Therefore  the  redeemed  of  the  Lord  shall  re- 
turn, and  come  with  singing  unto  Zion;  and  ever- 
lasting joy  shall  be  upon  their  heads." 

MUSIC. 

The  world  is  full  of  music.  Heaven  resounds 
with  the  praises  of  saints  and  angels.  The  worlds 
that  hang  out  as  lamps  in  the  sky  are  "  forever 
singing  as  they  shine,  '  The  hand  that  made  us  is 
divine.' "  There  is  music  in  the  wind,  from  the  fu- 
rious blast  of  the  hurricane,  to  the  soft,  low  whisper 
of  the  evening  breeze  which  only  moves  the  leaves 
of  the  aspen  as  it  passes.  There  is  melody  in  the 
ocean's  roar;  in  the  dashing  and  tumbling  of  the 
cataract;  in  the  river's  moan;  in  the  murmuring  of 
the  brook;  in  the  dropping  and  pattering  of  the 
rain.     What  music,  as  the  moonbeams  fall  upon 


330  CHRISTIAN  CO-OPERATION 

the  splintering  ice  on  some  clear,  cold  night  in  the 
winter-time;  what  treble  notes  the  pine-trees  play 
as  the  wind  sweeps  through  their  boughs.  Hark! 
a  wierd  sound  comes  from  the  bough  on  w^hich  the 
night-bird  sits.  What  a  world  of  delicious  music  in 
the  whole  bird  tribe!  God  has  given  them  a  pecul- 
iar endowment  in  this  direction,  and  a  large  part 
of  their  life  is  spent  in  song.  Go  out  among  the 
trees  on  some  spring  morning  and  listen  to  the 
happy  concert  of  voices,  all  oblivious  of  time  and 
harmony  and  tune  and  pitch.  Every  one  is  sing- 
ing his  own  song;  yet  what  music  they  make!  It 
is  a  perfect  delirium  of  sounds;  yet  in  point  of 
beauty  and  charm  there  is  nothing  in  art  that  can 
surpass  or  even  equal  it.  The  mocking-bird  is  a 
little  world  of  music  in  himself. 

AN  AUTUMN  SCENE. 

You  have  perhaps  been  out  in  the  forest  in  autumn, 
on  a  calm,  clear  day.  All  is  still.  The  leaves 
pitapat,  and  rustle  among  the  branches,  and  drop 
to  the  ground.  Now  whack,  whack,  wdiack,  go 
the  nuts  as  they  fall.  Listen !  Oh,  it  is  the  barking 
of  the  merry  squirrel.  See  him  racing  and  hear  him 
chattering.  Yonder  he  sits,  perched  upon  the  bough 
of  a  tree.  Bang!  goes  the  sportsman's  gun.  Down 
comes  the  p)Oor  fellow,  bleeding  and  struggling  to 
the  ground.  He  will  bark  no  more.  The  rattle  of 
the  fowlii%-p)iece  dies  out  on  the  air,  and  all  is  quiet 
now.  You  are  startled  at  the  sound  of  your  own 
feet  as  you  walk  over  the  fresh-fallen  leaves.  Sud- 
denly the  voice  of  some  solitary  bird  breaks  out 
upon  the  stillness  of  the  hour.  Now  its  song  is 
ended,  and  you  hear  the  dropping  of  the  leaves 
again.  But,  hist!  what  shrill  scream  is  that?  It  is 
the  hawk,  lurking  about  to  make  a  meal  on- some 


IN  ACTUAL    LIFE.  331 

poor  bird;  and,  perhaps,  wrapped  up  in  iiis  own  rev- 
eries, he  has  forgotten  himself,  and  so  has  uttered 
this  shriek.  He  is  doubtless  sorry  for  it  now,  as  it 
will  be  a  warning  to  the  birds  to  keep  out  of  his 
reach,  and  he  will  likely  miss  his  meal.  How  like 
some  indiscreet  men,  who  bawl  out  their  own  plans 
before  they  are  matured,  and  thus  defeat  their  own 
purposes.  Now  you  hear  the  blue  jay  chirruping 
out  his  taunting  song  as  he  is  hid  away  in  some 
tuft  of  leaves,  and  you  are  restrained  from  shoot- 
ing him  only  by  the  thought  that  it  would  be 
wanton  cruelty,  as  he  is  a  harmless  bird  and  not  fit 
for  food.  Whisk !  now  comes  the  eddying  blast, 
rolling  up  the  leaves'  and  sporting  with  them  like 
some  weird  spirit  from  the  unseen  world.  Perhaps 
the  clouds  come  up  and  send  down  the  litiul 
shower,  roaring  as  it  comes,  pattering  like  so  many 
busy  little  feet  among  the  dry  and  withered 
leaves. 

Every  season  has  its  music.  But  I  can  not  pursue 
this  subject  further.  The  thoughtful  reader  can  do 
this  for  himself.  And  the  devout  mind  will  tind 
that  "  to  him  who  in  the  love  of  nature  holds  com- 
munion with  her  visible  forms,  she  speaks  a  varied 
language."  He  may  be  led  to  exclaim  with  David, 
"Let  the  heavens  be  glad,  and  let  the  earth  rejoice: 
and  let  men  say  among  the  nations,  the  Lord 
reigneth.  Let  the  sea  roar,  and  the  fullness  there- 
of: let  the  fields  rejoice,  and  all  that  is  therein. 
Then  shall  the  trees  of  the  wood  sing  out  at  the 
presence  of  the  Lord,  because  he  cometh  to  judge 
the  earth.  O  give  thanks  unto  the  Lord;  for  he  is 
good;  for  his  mercy  endureth  forever."  (I.  Chron. 
xvi.  31-34.)  He  will  see,  too,  that  "the  little  hills 
rejoice  on  every  side,"  and  that  the  pastures  and 
valleys  shout  for  joy  and  sing.  (Ps.  Ixv.  12,  13. 
civ.  12.  Cant.  ii.  12.) 


332  CHRISTIAN   CO-OPERATION 

THE  LOVE  OF  SONG, 

In  general  terms,  is  universal.  Nature  and  grace 
love  song,  and  opposition  to  it  is  folly.  It  is  one 
of  tbose  things  destined  to  be  popular  in  all  ages, 
among  all  classes  of  men,  on  earth  and  in  heaven. 
The  song  wakes  a  responsive  echo  in  the  heart  of 
every  living,  sentient  being.  Men  will  listen  to 
the  sweet  roll  of  warbling  notes,  out  of  the  mere  love 
of  the  thing,  when  they  will  listen  to  nothing  else. 
Religion  belongs  alone  to  man  and  to  those  above 
him;  but  music  takes  in  a  wider  range,  and  reaches 
out  and  touches  a  responsive  chord  in  the  great 
world  of  living  creatures  below  the  scale  of  man. 

Whatever  is  loved  will  have  its  influence.  And 
any  system  designed  for  general  acceptance  must 
not  overlook  this  powerful  agency.  The  lower  an- 
imals are  thrilled  by  the  entrancing  strains  of 
music,  and  some  have  been  known  even  to  die  in 
ecstacies  under  the  magic  touch  of  the  bewildering 
chords  of  the  violin.  It  is  related  of  a  traveling 
musician  that  the  very  reptiles  crawled  forth  from 
their  hiding-places  as  he  played  upon  his  instru- 
ment by  the  way.  The  wildest  excitement  the 
author  has  ever  seen  among  herds  of  cattle,  was 
produced  by  the  rough  notes  and  unearthly  clatter 
of  the  wooden  rattle,  called,  in  some  sections,  the 
"  horse-fiddle." 

It  has  been  beautifully  said  that  "music  hath 
charms  to  soothe  a  savage  breast."  The  maddest 
passions  of  the  human  heart  are  subdued  to  the 
gentleness  of  the  dove  by  the  warbling  voice  of 
some  sweet  singer.  The  best  reformatory  and  edu- 
cational systems  are  those  that  do  not  discard  music 
as  an  entertaining,  molding,  and  controlling  agency. 
Music  has  a  peculiar  power.  Nothing  can  supply 
its  place.     It  has  no  substitute.  Some  one  has  said, 


IN   ACTUAL    LIFE.  333 

"  Let  me  write  the  songs  of  a  nation,  and  I  care  not 
who  writes  its  laws."  Let  me  write  the  songs, 
sacred  and  secular,  of  this  generation,  and  I  will 
vouch  for  the  laws  of  the  next. 

P.  C.  Headly,  a  beautiful  writer,  says,  "  The  sym- 
pathies will  flow,  and  the  heart  melt,  when  the 
notes  of  touching  song  or  the  tremulous  voice  of 
grief  fall  on  the  ear,  if  no  other  appeal  will  move. 
The  hardened  man  who  could  smile  at  the  thunder 
and  scorn  the  messages  of  mercy,  has  been  subdued 
to  tears  with  a  plaintive  strain  breathed  by  gentle 
voices.  The  value  of  music  is  therefore  pre-emi- 
nent as  an  instrumentality  with  which  to  reach  the 
sensibilities  of  the  soul.  More  than  this,  there  is 
no  language  or  mode  of  expression  that  can  com- 
pare with  it  in  giving  utterance  to  the  joy  or  grief 
of  human  life,  and  the  homage  due  to  the  Infinite 
one." 

Many  a  wayward  wanderer  has  been  charmed 
back  to  the  path  of  virtue,  many  an  evil  purpose 
broken,  many  a  new  impulse  given,  many  a  care- 
worn, weary,  downcast  soul  encouraged  to  renewed 
exertion,  many  a  heavy  burden  made  light,  by  the 
mystic,  magic  power  of  song. 

"  It  is  fabled  of  Orpheus,  a  most  celebrated  mu- 
sician, that  such  was  the  enchanting  harmony  of 
his  lyre,  that  he  built  the  city  of  Thebes  by  it:  the 
stones  and  timbers  danced  to  his  melody,  and,  by 
the  power  of  his  harmony,  rose  up  and  took  their 
respective  places  in  the  different  parts  of  the  wall 
that  was  to  defend  the  city."  This  is  not  a  mere 
fancy,  for  history  informs  us  that  "  Amphion  was  a 
skillful  player  who  was  frequently  employed  by 
the  Theban  workmen  to  play  to  them  while  en- 
gaged in  their  labor,  and  for  which  they  rewarded 
him  out  of  their  wages.  So  powerful  and  pleasing 
was  his  music  that  they  went  lightly  and  comfort- 


334  CHRISTIAN   CO-OPERATION 

ably  through  their  work;  and  time  and  labor 
passed  on  without  tedium  or  fatigue;  and  the  walls 
and  towers  were  raised  speedily.  And  this  by  a 
metaphor,  was  attributed  to  the  dulcet  sounds  of 
his  harp." 

When  Josiah  came  to  the  throne,  he  began  to 
"pnrge  Judah  and  Jerusalem  from  the  high  places, 
and  the  groves,  and  the  carved  images,  and  the 
molten  images,  and  to  repair  the  damages  which 
the  temple  had  sustained  under  the  wicked  reign  of 
former  kings."  It  is  said  that  the  artificers  and 
builders  "  did  the  work  faithfully."  There  was  a 
reason  for  this:  they  had  overseers  who  understood 
the  power  of  music,  and  when  they  wished  to  set 
the  work  forward  they  did  not  use  harsh  measures, 
but  brought  to  their  aid  "  of  the  Levites,  all  that 
could  skill  of  instruments  of  music."  Any  man 
who  has  any  development  of  soul  at  all  can  work 
better,  study  better,  endure  temptation  better,  for 
the  cheering  influences  of  music.  Home  labor, 
school  labor,  and  church  labor  can  all  be  made 
lighter  by  song. 

The  Wesleys^built  Methodism  as  much  by  the  de- 
vout songs  they  put  into  the  mouths  and  hearts  of 
their  followers,  as  by  their  method,  or  doctrine,  or 
labor.  The  swell  ot  song,  like  a  mighty  wave,  has 
swept  down  all  opposition.  It  is  doubtful  whether 
any  cause  can  succeed  that  does  not  excite  the  en- 
enthusiasm  indicated  by  the  outgushing  of  the 
heart  in  song. 

THE  POWf]R  OF  SONG 

Is  mysterious  and  wonderful.  It  was  the  music  of 
(Tod's  almighty  voice  that  spoke  out  upon  open 
space  and  caused  the  worlds  to  arise  in  beauty  and 
harmony.     "The   music  of  the  spheres,"  unheard 


IN   ACTUAL  LIFE.  335 

by  mortal  ear,  rising  up  and  concentrating  in  the 
abode  of  God,  where  saints  and  angels  dwell, 
swelling  to  the  highest  and  grandest  octaves,  and 
sinking  to  the  most  subdued  whisper,  makes 
heaven  glorious,  inviting  the  chorus  of  all  the 
sanctified  host;  and  it  is  the  mystic,  magnetic  influ 
ence  that,  like  song  among  men,  holds  the  spheres 
in  their  places.  Thus,  as  the  "morning  stars"  in 
the  dawn  of  creation  sung  together,  "  all  the  sons 
of  God"  or  angelic  hosts,  catching  up  the  sweet 
notes  as  they  floated  out  on  the  atmosphere  of 
God's  universe,  joined  in  one  mighty  chorus,  "  and 
shouted  for  joy."  And  as  they  continue  their 
songs,  new  beings  and  thoughts  and  hopes  and 
joys  are  born,  that  will  forever  and  ever  add  to 
the  declarative  glory  of  the  eternal  God.  Even  in 
hell,  as  a  complete  contrast  to  the  harmony  and 
melody  of  heaven,  there  are  the  most  discordant 
notes, — weeping,  wailing,  and  gnashing  of  teeth; 
the  harsh  and  bitter  invectives  of  damned  spirits, 
and  the  hapless  pleadings  for  one  drop  of  water  to 
cool  the  parched  tongue,  or  for  some  one  to  arise 
from  the  dead  and  warn  others  not  to  come  and  be 
"  tormented  in  these  flames." 

I  have  thought  that  a  full  concert  of  song  by  the 
hosts  of  heaven,  heard  by  the  lost  souls  in  perdi- 
tion, would,  for  the  time,  mitigate  their  terrible 
suflering.  And  could  I  adopt  the  theory  of  some, 
that  these  poor  souls  will  be  released  from  their 
prison-house  whenever  they  become  willing  to  ac- 
cept the  terms  of  God,  I  certainly  would  believe 
that  one  of  the  agencies  which  God  would  employ 
"to  make  them  willing  in  the  day  of  his  power," 
would  be  the  influence  of  song,  warbled  forth  on 
the  suburbs  of  hell,  in  persuasive  and  bewitching 
tones,  from  the  silver-toned  throats  of  bands  of 
cherubim  and  seraphim. 


336  CHRISTIAN   CO-OPERATION 

MUSIC  IS  OF  GOD. 

Well  may  there  be  music  everywhere;  well  may 
the  love  of  it  be  almost  universal;  well  may  its 
power  and  influence  be  vast;  for  music  is  of  God. 
All  true  science  is  of  God,  for  science  is  knowledj^e 
reduced  to  system;  and  God  is  all-wise,  and  order 
is  one  of  his  first  laws.  Music  is  a  science,  for  it  is 
tiie  knowledge  of  time  and  tune  and  melody  and 
harmony,  the  power  and  combination  of  sounds 
reduced  to  system.  The  laws,  the  relations,  and 
the  eti:ects  of  sound,  all  dwelt  in  an  orderly  man- 
ner in  the  mind  of  the  Deity,  before  they  were 
understood  and  developed  by  man.  He  made  the 
voice  with  its  beautiful  octaves:  and  did  he  not  un- 
derstand it?  He  that  made  the  ear  with  its  fine 
powers  of  perceptibility,  "  can  he  not  hear?"  He 
made  the  human  heart  with  its  ten  thousand  chords 
of  feeling  that  might  be  touched  with  the  soul- 
stirring  waves  of  music.  He  understood  the  deli- 
cate mechanism  he  was  forming.  Therefore,  music 
is  of  God.  All  harmony  dwells  in  him.  He  is  the 
very  soul  of  all  sweet  sounds  on  earth  and  in 
heaven.  And  as  long  as  God  continues  to  breathe, 
the  universe  will  be  one  grand  feolian  harp  whose 
strings  will  quiver  and  dance  under  the  divine  in- 
fluence, to  produce,  in  its  power  and  attraction, 
"music,  music  everywhere." 

SONG  IN  niSTORY. 

The  ancients  loved  and  cultivated  song.  The 
Assyrians,  Persians,  and  Grecians  cultivated  music 
with  great  assiduity.  Some  of  them  ofl'ered  prizes 
for  the  best  songs,  and  had  them  sung  in  public  to 
admiring  thousands.  The  Jews  were  a  musical 
people.     They  sun^  with  voice  and  instrument.     It 


IN  ACTUAL  LIFE.  337 

was  a  social,  national,  and  religious  exercise.  As  a 
national  air,  that  is  a  good  specimen  in  which  they 
sung,  "  Saul  hath  slain  his  thousands,  and  David 
his  tens  of  thousands."  Some  of  the  most  enrapt- 
uring and  soul-stirring  songs,  destined  to  be  taken 
up  and  carried  forward  by  all  succeeding  genera- 
tions, are  of  Hebrew  origin,  and  recorded  in  the 
book  of  Psalms.  Christ  sung,  and  so  did  his  dis- 
ciples. The  early  church  followed  their  example 
and  teaching;  and  so  song  has  come  down  to  us. 
And  as  the  breezes  of  heaven  blow  over  the  human 
soul,  the  airs  of  heaven  are  stirred,  the  chords  ot 
the  heart  vibrate,  and  so,  year  after  year,  new  songs 
are  poured  out,  to  be  taken  up  in  the  social  circle, 
the  Sabbath-school,  and  the  sanctuary. 

The  Baptists,  in  their  early  history,  were  opposed 
to  the  sacred  song,  claiming  that  it  was  an  exercise 
of  human  origin.  But  the  prejudice  has  long  since 
died  away,  as  all  such  prejudices  must.  And  now 
there  is  perhaps  a  swell  of  song,  as  a  part  of  the 
regular  exercise,  rising  from  every  cathedral, 
church,  chapel,  synagogue,  mosque,  and  tem- 
ple in  every  part  of  the  world.  This  much  is 
settled.  The  question  is  whether  we  will  have  the 
right  kind  or  not.  Will  we  have  the  right  kind, 
under  the  right  circumstances?  It  is  very  impor- 
tant that  we  have  the  kind  which  our  natures,  our 
good,  and  our  God  demand;  for  it  is  a  truth  that 
this  blessing  may  be  abused,  misused,  and  pervert- 
ed as  well  as  any  other  gift  of  our  heavenly  Father. 
But  it  is  in  a  religious  sense,  more  especially,  that 
I  would  discuss  this  question.  Art  and  science 
and  social  life  and  politics,  I  refer  to  incidentally, 
as  throwing  light  upon  and  leading  us  more  fully 
to  a  higher  and  more  spiritual  view  of  the  subject. 
Man  will  worship.  This  is  universal.  God  is  the 
only  true  object  of  worship.  Here  is  a  great  work 
22  * 


338  CHRISTIAN  CO-OPERATION 

for  those  to  do  who  know  and  believe  in  the  only 
true  God.  They  should  so  bring  him  before  all 
men  that  all  may  properly  worship  him.  But  how 
is  he  to  be  worshiped?  By  speech,  and  prayer, 
and  song,  and  in  quiet  thought. 

THE  VOICE,  OR  THE  ORGAN  ? 

On  the  question  of  vocal  music  in  the  worship  of 
God,  there  does  not  seem  to  be  much  division 
among  men.  It  seems  to  be  acknowledged  uni- 
versally as  an  exercise  well  pleasing  to  God  when 
entered  into  with  a  proper  spirit.  The  voice  was 
given  to  man  of  God;  and  how  can  he  better  em- 
ploy it  than  in  praises  to  his  Maker.  But  on  the 
question  of  the  use  of  instruments  in  the  worship 
of  God  there  is  much  diversity  of  opinion. 

United  Brethren  in  Christ  are,  very  generally,  op- 
posed to  the  use  of  instruments  in  divine  worship. 
There  are  those  among  us  who  believe  in  and  use 
them.  A  sharp  controversy  sprung  up  among  us 
about  the  year  1865,  and  continued  some  four  or 
five  years.  The  subject  was  thoroughly  canvassed, 
eliciting  an  interest  among  others  as  well  as  our- 
selves. The  conclusion  reached  was,  that  it  is  not 
advisable  to  use  either  choirs  or  instrumental  music 
in  the  worship  of  God,  and  that  congregational 
singing  ought  to  be  encouraged  and  vocal  music 
cultivated.  But  our  churches  are  left  free  to  use 
instruments  or  not,  as  each  may  think  best.  The 
following  are  some  of  the 

ARGUMENTS  FOR  INSTRUMENTAL  MUSIC. 

1.  It  assists  devotion.  Affecting,  as  it  does,  the 
nerves,  it  serves  to  quiet  the  mind  and  put  it  in  a 
devotional  frame.     It  excites  the  mind,  and  thus 


IN  ACTUAL  LIFE.  339 

has  a  tendency  to  win  it  away  from  tlie  vexing 
cares  of  life  and  make  it  more  susceptible  of  di- 
vine impressions.  This  is  a  common  experience. 
How  often  do  we  come  to  the  house  of  God  all 
distracted  in  mind,  unfit  for  any  act  of  worship, 
and  under  the  mellowing  strains  of  the  organ  are 
brought  to  a  quiet  state  of  mental  composure,  ready 
to  engage  with  profit  in  the  devotions  of  the  hour. 
The  mind  needed  help  and  found  it  in  the  tones  of 
the  instrument.     May  we  not  therefore  use  it? 

2.  It  brings  many  to  the  house  of  God.  The 
house  of  God  ought  to  be  made  comfortable  and 
attractive.  We  should  try  to  draw  men  under  the 
influences  of  the  gospel.  We  all  know  the  love  of 
music  and  its  power  over  the  human  mind.  It  may 
be  made  a  means  of  bringing  to  the  house  of 
prayer  many  who  would  not  otherwise  come.  And 
though  they  may  not  come  for  the  love  of  religion, 
yet  when  there  they  may  receive  some  good  im- 
pressions. If  music  may  be  made  a  means  of 
doing  good  why  not  use  it? 

3.  It  belongs  to  the  fine  arts.  Hence  its  use  is  a 
matter  of  taste,  and  does  not  involve  a  question  of 
morality.  It  may  be  used  or  not,  as  the  tastes  of 
the  worshiping  assembly  may  elect.  Building  is 
one  of  the  fine  arts.  May  not  a  people  use  any 
style  of  architecture  they  please?  And  if  they  see 
fit  to  add  an  organ  to  their  church,  should  any  one 
object? 

4.  It  ivas  used  in  the  temple  service,  David 
used  instruments,  and  so  did  Solomon.  The  Psalms, 
intended  for  all  ages,  refer  to  the  use  of  a  variety 
of  musical  instruments  in  the  worship  of  God. 
How  can  we  keep  the  Psalms  and  reject  the  instru- 
ments, when  they  are  so  intimately  associated? 
Some  of  them  referring  to  the  days  of  Christ  indi- 
cate the  presence  of  instruments.     The  prophets 


340  CHRISTIAN  CO-OPERATION 

(lid  not  denounce  the  use  of  instrumeuts  in  wor- 
ship, hut  on  the  contrary  used  them. 

5.  Instrumental  music  was  not  condemned  by 
Christ,  the  apostles,  or  early  church.  Why  should  we 
condemn  and  reject  what  they  did  not?  Among 
the  many  abuses  which  Christ  corrected  we  find  not 
one  word  about  instruments.  Why  is  this?  It  is 
known  that  there  were  instruments  in  constant  use 
in  the  temple  service,  in  the  days  of  the  Savior. 
If  it  was  wrong  to  use  them,  why  did  he  not  con- 
demn the  practice  ?  Evidently,  because  it  was  not 
wrong. 

6.  It  is  used,  in  heaoen.  Tlie  glory  world  will 
be  full  of  music.  The  seven  angels  sound  their 
seven  trumpets.  The  harpers  harp  upon  their 
harps.  As  John  was  on  the  isle  of  Patmos,  and 
heaven  was  opened,  the  strains  of  music  broke 
upon  his  enraptured  ears.  It  is  supposed  that  saints 
on  earth  may  use  what  saints  in  heaven  enjoy. 
The  more  we  can  make  earth  like  heaven  the  better. 

7.  Many  churches  already  use  it.  They  are  com- 
posed of  good  and  wise  men.  They  have  doubt- 
less considered  the  matter  carefully,  and  sec  no 
harm  in  the  use  of  instrumental  music.  If  it  were 
wrong  they  would  certainly  see  it.  We  ought  to 
respect  the  judgment  of  those  who  have  had  better 
opportunities  than  we  of  examining  the  question. 
If  it  is  right  for  others  it  is  right  for  us,  and  we 
may  as  well  have  its  benefits  as  our  neighbors. 
Why  persist  until  our  congregations  are  carried 
away?  It  is  folly  to  ruin  ourselves  by  what  we 
can  not  abolish.  If  others  will  use  instruments 
we  can  not  hinder  them,  and  we  might  as  well  fol- 
low suit. 

8.  An  instrument  assists  the  voice  in  singiny.  It 
is  not  intended  to  do  away  with  vocal  music.  It  is 
used  as  a  help.     The  congregation  can  keep  time 


IN  ACTUAL  A:fe.  341 

better  and  sing  better  and  easier  with  an  instru- 
ment, which  will  aways  be  of  the  right  pitch.  It 
hymn-books  and  note-books  and  tuning-forks  may 
be  nsed  as  helps  in  singing,  why  not  an  organ? 
It  is  not  the  use,  but  the  abuse  of  instruments  that 
ought  to  be  condemned.  If  instruments  abolish 
congregational  singing,  if  they  close  the  mouths  of 
devout  worshipers,  if  they  indulge  in  light,  fan- 
tastic, and  trifling  airs,  these  things  may  be  justly 
censured;  but  the  instruments  are  not  to  be  con- 
demned, seeing  they  may  be  turned  to  good  use. 

9.  It  may  add  a  kind  of  inspiration  to  the  mind  of 
the  minister.  We  learn,  in  II.  Kings  iii.  15,  that 
when  Elisha  was  about  to  prophesy  he  said,  "  But 
now  bring  me  a  minstrel.  And  it  came  to  pass,  when 
the  minstrel  played,  that  the  hand  of  the  Lord  came 
upon  him."  And  then  he  prophesied.  May  not 
the  minstrel  have  the  same  etfect  upon  the  Chris- 
tian minister,  and  lead  him  to  preach  better  ser- 
mons than  he  would  without  this  influence? 

10.  It  was  an  agency  used  in  building  the  tem2)lc. 
(II.  Chron.  xxxiv.  12.)  May  it  not,  in  the  same 
way,  be  used  in  building  the  new  and  spiritual  tem- 
ple under  the  Christian  dispensation?  If  Jews  and 
Thebans,  Romans  and  Assyrians,  used  instrumental 
music  to  a  good  advantage,  why  may  not  Chris- 
tians? If  instrumental  music  drove  away  the  evil 
spirits  from  Saul,  and  cheered  Martin  Luther  in 
his  hours  of  despondency,  ought  we  to  harshly  and 
hastily  condemn  its  use?     Certainly  not. 

11.  It  is  referred  to  in  prophecy.  It  is  generally 
admitted  that  tlie  eighty-seventh  psalm  refers  pro- 
pheticall}^  to  the  Christian  church.  In  this  psalm,  at 
the  seventh  verse,  it  is  said,  "As  well  the  singers 
as  the  players  on  instruments  shall  be  there:  all  my 
springs  are  in  thee."  Now,  it  is  not  contended  that 
we  are  obliged  to  use  instruments  in  the  worship  of 


342  CHRISTlJtN   CO-OPERATION 

God.  It  is  a  matter  of  choice  with  us.  We  are  com- 
manded to  sing  the  praises  of  God,  but  "  the  pUxy- 
ers  on  instruments  shall  be  there  "  to  do  our  bid- 
ding. If  we  desire  them  to  play  they  will  do  so; 
if  not,  the  instruments  can  be  silent. 

12.  As  God  did  not  introduce  instrumental  music 
at  once  into  the  Jewish  service^  hut  introduced  it  several 
hundred  years  aftenvard  under  king  David,  so  is  it 
not  probable  that,  though  God  did  not  at  once  intro- 
duce it  into  the  Christian  church  under  Christ  and 
the  apostles,  he  intended  it  should  be  introduced  in 
after  ages.  This  is  certainly  a  fair  inference,  and  a 
legitimate  argument  from  analogy. 

AGAINST  INSTRUMENTAL  MUSIC. 

1.  There  is  no  evidence  that  either  Christ  or 
the  apostles  ever  used  instruments  in  the  worship 
of  God.  To  those  who  regard  Christ  as  the 
founder  of  the  Christian  church  this  fixct  has  great 
significance.  Why  did  he  reject  it,  when  it  was  at 
the  time  in  use  in  the  temple  service?  Evidently 
for  the  same  reason  that  he  rejected  circumcision, 
sacrifice,  and  most  of  the  Jewish  ritual.  It  was 
unsuitecl  to  the  new  order  of  things.  The  new 
wine  of  the  new  dispensation  must  be  put  in  new 
bottles.  There  was  no  place  for  organs  or  pipes 
or  harps  in  the  simple  and  spiritual  worship  of 
God  in  the  Christian  church.  And  having  no  use 
for  them  in  this  connection,  Christ  left  them  out. 

2.  That  instrumental  music  was  used  in  the 
Jewish  service  is  no  more  reason  that  it  should  be 
used  in  tlie  Christian  church,  than  that  we  should 
use  the  priest,  the  ephod,  the  candles,  the  incense, 
the  seventh-day  Sabbath,  and  the  whole  Jewish 
ritual.  If  we  begin  to  introduce  the  Jewish  econ- 
omy into  the  Christian  church,  where   are  we  to 


IN  ACTUAL  LIFE.  343 

etop?  God  has  set  the  boundary  in  the  New  Test- 
ament under  the  immediate  administration  of 
Christ  and  the  apostles.  They  have  defined  the 
means  and  modes  of  worship,  and  beyond  this  we 
should  not  go.  Any  further  additions  to  the  acts 
of  worship  will  ultimately  work  mischief,  and  cor- 
rupt the  pure,  simple,  and  spiritual  worship  of  God. 
What  God  has  left  out,  man  should  not  add.  He  has 
left  out  instrumental  music,  and  we  should  not  put 
it  in. 

3.  Instrumental  music  is  contrary  to  the  spirit 
and  teachings  of  the  'New  Testament.  "  God  is  a 
spirit."  They  that  worship  him  must  do  so  in 
spirit  and  in  truth.  Paul  says,  "I  will  sing  with 
the  spirit,  and  I  will  sing  with  the  understanding 
also."  An  instrument  has  no  spirit;  it  has  no  un- 
derstanding. The  human  voice  has  conjoined  with 
it  both  spirit  and  understanding.  Take  away  both 
of  these  and  the  voice  is  hushed  in  death.  Some 
one  says,  "What  spirit  is  there  in  a  man's  throat?" 
Just  so  much,  that  if  the  spirit  be  taken  away  there 
will  be  no  human  voice.  But  the  organ  is  a  mere 
machine  of  human  invention;  it  has  no  life,  no  in- 
trinsic power,  no  spirit,  no  understanding.  But, 
some  one  says,  "  The  organ  is  nothing  more  than 
an  extension  of  man's  powers.  True,  but  its  voice 
may  be  waked  by  a  water-wheel,  a  horse,  or  a 
monkey,  as  well  as  by  man.  And  so  far  as  the 
means  of  acceptable  worship  to  God  are  concerned, 
we  might  not  know  where  to  draw  the  line  of  de- 
markation.  But  God  has  drawn  the  line  for  us 
when  he  says,  "  I  will  sing  with  the  spirit,"  not 
with  the  organ.  If  we  may  sing  with  an  instru- 
ment, then  may  we  pray  with  an  instrument;  and 
those  who  make  the  cross  and  count  the  beads  for 
prayer  are  right.  If  it  is  right  to  sing  with  an  in- 
Ktrument,  it  is  right  to  pray  with  an  instrument, 


344  CHRISTIAN  CO-OPERATION 

it  is  right  to  preach  with  an  instrument,  right  to 
hear  and  worship  God  with  an  instrument,  or  by 
proxy.  Personal  responsibility  will  thus  cease, 
and  we  can  enijdoy  agents  to  do  our  worsliiping 
tor  us.  If  a  machine  may  do  my  singing,  it  may 
also  do  my  praying.  It  we  commence  using  ma- 
chines in  tiie  worship  ot  God,  we  may  go  forward 
w^ith  our  inventive  genius,  until  the  whole  worship 
of  God's  house  is  automatic.  We  may  put  a  wind- 
mill or  water-wheel  to  the  machine,  and  then  go 
about  our  worldly  business,  consoling  our  hearts 
with  the  thought  that  we  are  literally  not  only 
obeying  the  command  which  says,  "  Pray  without 
ceasing,"  but,  also,  worshiping  God  "continually." 
Our  responsibility  will  cease  with  keeping  the  ma- 
chine in  running  order. 

4.  "I  will  sing  with  the  spirit,  and  I  will  sing 
with  the  understanding  also."  There  is  anothec 
argument  drawn  from  this  passage  against  instru- 
mental music,  on  the  score  of  its  being  one  of  the 
tine  arts.  It  is  not  a  matter  of  taste  as  to  what  arts 
we  use  in  the  worship  of  God.  Art  ma}'  be  used 
in  building  a  chureh-liouse,  but  who  will  say  that 
the  building  is  any  part  of  divine  worship?  The 
poet  says,  "  The  groves  were  God's  tirst  temples;" 
and  he  is  right.  Just  as  acceptable  worship  can  be 
rendered  to  God  in  the  wddest  grove,  as  in  thi^ 
most  artistic  cathedral.  It  is  not  necessary  that 
men  should  go  to  the  temple  at  Jerusalem,  or  on 
Mount  Gerizim,  to  worship)  God  acceptably.  Tlie 
instruments,  the  arts,  and  the  ceremonies  of  those 
places  are  not  needed.  God  being  a  spirit  is  now 
seeking  such  as  will  w'orship  liini  in  spirit  and  in 
truth.  If  we  may  use  instrumental  music  as  a  tine 
art  in  the  worship  of  God,  then  may  we  also  use 
painting  and  stataan/.  These  would  doubtless  have 
as  line  an  etfect    upon   the  feelings  through    the 


IN  ACTUAL  LIFE.  345 

sense  of  seeing,  as  sounds  from  an  organ  have 
through  the  sense  of  hearing.  And  if  we  insist 
upon  an  organ  as  a  help  in  devotion,  we  ought  not 
to  object  to  other  helps.  We  ought  to  follow  our 
argument  out  to  its  legitimate  conclusion,  and.  have 
our  places  of  devotion  adorned  with  paintings  and 
draAvings  of  persons  and  scenes  calculated  to 
awaken  devotional  feelings.  We  ought  to  have 
images  of  renowned  persons — of  "cherubim  and 
seraphim,"  of  the  Virgin  Mary,  "the  brazen  bulls," 
and  an  image  of  our  ideal  god, — not  an  image  of  any- 
thing in  this  case,  but  just  an  image  of  an  idea, — 
an  instrument  to  excite  the  feelings,  to  make  us 
realize  that  we  are  in  the  presence  of  God,  "  to 
help  devotion."  All  these  things,  instrumental 
music,  painting,  and  statuary,  belong  to  the  fine 
arts.  If  their  use  be  a  mere  matter  of  taste,  then 
may  we  use  any  or  all  of  them  just  as  we  choose. 
We  may  thus  change  the  words  of  Christ:  "  God  is 
a  Spirit:  and  they  that  worship  him  may  worship 
him  with  the  fine  arts  and  with  instruments." 
(John  iv.  24.)  Also,  in  the  devoutuess  of  our 
hearts,  we  may  exclaim,  "I  will  sing  with  the  fine 
arts,  and  1  will  sing  with  the  musical  instruments 
also."  (I.  Cor.  xiv.  15.)  The  argument  of /ine  arty 
proves  too  much,  and  is  therefore  against  and  not  in 
favor  of  the  use  of  instruments  in  the  worship  of 
God. 

5.  Ever^'thing  that  is  voluptuous,  sensual,  or 
calculated  to  appeal  to,  or  arouse  the  passions  ot 
man,  should  be  excluded  from  the  worship  of  God, 
as  far  as  it  can  be  done.  It  should  be  made  as 
spiritual  as  possible.  The  more  spiritual  the  more 
acceptable  to  God.  Now,  we  claim  that  instru- 
mental music  is  voluptuous  and  sensuous.  This  is 
well  known.  Hence  its  power  over  animals.  A 
man  may  kneel  and  pour  out  his  soul  quietly  iu 


346  CHRISTIAN  CO-OPERATION 

the  most  devout  exercises  to   God  without  influ- 
encing his  horse  in  the  least.     On  the  other  hand, 

"  Do  but  note  a  wild  and  wanton  herd, 
Or  race  of  youthful  and  unliandled  colts, 
Fetching  mad  bounds,  bellowing  and  neighing  loud, 
Which  is  the  hot  condition  of  their  blood  ; 
If  they  but  hear,  perchance,  a  trumpet  sound, 
Or  any  air  of  music  touch  their  ears, 
You  shall  perceive  them  make  a  mutual  stand, 
Their  savage  eyes  turned  to  a  modest  gaze, 
By  the  sweet  power  of  music." — [Shakspeare. 

The  air  set  in  motion  by  the  instrument  strikes 
the  nerves  and  appeals  to  the  physical  senses.  Who 
does  not  know  that  the  trem\ilous  and  bewildering 
strains  of  the  violin  are  sensuous,  and  hence  its 
popuhxr  use  where  men  and  women  eat  and  drink 
and  frolic  and  whirl  in  the  giddy  dance. 

Byron,  who  had  a  fine  perception  of  the  avenues 
to  the  human  soul,  from  an  earthly  stand-point, 
has  very  truthfully  said, 

"  When  music  arose 
With  its  voluptuous  swell,  soft  eyes  looked  love 
To  those  that  spake  again." 

The  epithet,  voluptuous,  which  he  uses,  is  very 
significant,  and  indicates  to  us  his  opinion,  if  not 
liis  experience,  that  music  has  the  power  to  excite 
the  passions  of  men  and  women. 

See  the  efiect  of  martial  music !  How  it  excites 
all  the  wild  and  warlike  passions  of  the  human 
breast ! 

Kollin  very  significantly  says.  Vol.  I.  p.  389, 
Sec.  2:  "It  is  no  wonder,  if  in  a  country  like  Asia, 
addicted  to  voluptuous  and  luxurious  living,  music, 
which  is,  in  a  manner,  the  soul  of  such  enjoyments, 
was  in  iiigh  esteem,  and  cultivated  with  great  ap- 
plication." Reference  is  here  had  principally  to 
instrumental  music,  and  it  is   called  tlie  soul    of 


IN  ACTUAL   LIFE,  347 

voluptuous  and  luxurious  living.  Hence  we  con- 
clude that  it  is  enough  to  have  the  excitements  of 
vocal  music.  This  much  is  permitted.  We  should 
not  add  the  sensuous  influences  of  men-made  in- 
struments. Their  bellowing  should  not  be  heard 
in  the  house  of  God.  Their  sphere  of  usefulness 
lies  elsewhere — not  in  that  worship  which  is  to  be 
in  spirit  and  understanding,  and  not  in  the  mere 
excitement  of  the  sense  and  sound. 

6.  We  object  to  the  use  of  instruments  in  the 
devotional  exercises  of  God's  house,  because  it  is 
evidently  will-iDorship,  which  is  condemned  in  the 
word  of  God.     (Col.  ii.  23.) 

We  must  distinguish  between  the  duties  of  life, 
and  the  acts  of  loorship.  Our  life,  our  labors,  our 
means,  our  influence,  all  things,  belong  to  God.  All 
should  be  given  to  him  as  a  willing  sacrifice  on  our 
part,  as  his  due.  Much  is  left  to  our  judgment,  to 
be  decided  by  circumstances.  General  principles 
are  given  to  guide  us  in  the  affairs  of  life,  and  our 
conduct  is  good  or  bad  as  it  agrees  or  disagrees 
with  these  given  precepts.  And  we  ought  to  shape 
our  course  so  as  to  accomplish  the  most  good,  and 
afford  the  least  opportunity  for  harm.  "  Whatso- 
ever our  hands  find  to  do,  we  should  do  with  our 
might."  But  so  much  latitude  as  this  is  not  per- 
mitted in  the  acts  of  worship.  God  has  indicated  in 
all  ages  what  kind  of  devotional  exercises  are  pleas- 
ing to  him.  We  could  not  know  this  by  reason, 
or  experience.  Hence  it  must  be  a  matter  of  reve- 
lation. Devout  meditation,  reading  his  word,  sin- 
cere prayer,  declaring  his  revealed  will,  speaking 
of  his  goodness  and  grace,  and  singing  his  praise 
with  the  voice  are  acts  of  ivorship  which  he  has 
plainly  indicated  to  be  well-pleasing  in  his  sight. 
Any  invention  or  practice,  in  the  worship  of  God, 
beyond  what  he  has  declared  as  acceptable  to  him, 


348  CHRISTIAN    CO-OPERATION 

is  denominated  will-worship.  Having  no  founda- 
tion in  the  word  of  God,  it  must  be  based  in  the 
will  of  man,  and  is,  properly,  not  divine  worship, 
hut  mere  will-worship,  for  which  God  docs  not 
thank  any  man.  It  will  be  "vvell  if  we  observe 
what  he  has  commanded.  This  is  more  than  most 
of  us  do.  How  foolish,  then,  in  us  to  add  extra 
services,  as  though  we  would  put  God  under  obli- 
gation to  us. 

ISTow  it  is  not  contended  by  any  that  God  has 
autliorized  or  commanded  the  use  of  instruments 
in  his  worship  under  the  gospel.  The  nearest  any 
come  to  it  is  that  is  permitted;  that  it  may  or  may 
not  be  used;  that  it  is  a  matter  of  choice  with  us; 
that  God  don't  care  much  whether  we  use  it  or  not; 
that  the  players  on  instruments  shall  be  in  tVje 
house  of  God,  and  they  may  play  or  not  as  the 
people  will;  and  if  they  play,  it  is  more  the  will  of 
the  people  than  of  God,  which  at  best  comes  very 
nearly  to  will-worship.  But  the  argument  drawn 
from  the  eighty-seventh  psalm  is  a  (h">nbtfal  inter- 
pretation, and  may  refer  to  the  physical,  intellectual, 
and  moral  influences  of  the  players  on  instruments 
in  the  Christian  dispensation  outside  of  the  acts  of 
u'orship.  But  they  shall  be  present  in  the  house  of 
God  as  will  be  all  the  devout  worshipers  and 
workers  among  God's  people  (but  not  to  play),  as 
"all  the  springs"  of  moral  power  are  in  the  Chris- 
tian church. 

"  But  saints  in  heaven  use  instruments.  May 
not  saints  ou  earth  use  what  saints  do  in  heaven?" 
It  is  the  opinion  of  many  that  the  language  of 
John,  in  Revelation,  is  figurative,  and  refers  simply 
to  the  felicity  which  the  saints  enjoy.  Even  if  it 
be  literal,  and  they  do  really  use  hari)S  and  trumpets 
in  heaven,  it  proves  nothing  to  the  purpose;  for 
tlie  saints  in  heaven   certainly  may  enjoy  what  wo 


IN   ACTUAL    LIFE.  349 

ou  earth  dare  not  indulge.  Adults  may  enjoy  what 
would  be  ruinous  to  the  minor.  The  college  pro- 
fessor may  enjoy  what  would  badly  spoil  the 
student.  The  citizen  may  have  privileges  which 
would  be  ruinous  to  the  state  if  enjoyed  by  the 
alien.  Then,  even  if  saints  and  angels  in  heaven 
use  instruments  to  worship  God,  it  is  no  proof  that 
we  may  use  them  here.  We  need  revelation  to 
sanction  the  practice  under  the  Christian  dispejisa- 
tion. 

A  prophet  under  the  old  dispensation  might 
need  the  inspiring  influence  of  the  minstrel;  but 
the  Christian  minister  needs  no  such  thing.  Apart 
from  the  inspiration  of  vocal  singing,  devout  med- 
itation, and  earnest  prayer,  he  is  promised  the  con- 
stant companionship  of  the  Holy  Spirit,  which  will 
guide  him  into  all  truth.  Christ  says,  "Lo!  lam 
with  you  alway,  even  unto  the  end  of  the  world." 
What  does  the  man  of  God  thus  endowed  want 
with  the  organ-grinder  ?  Christ  neither  used  nor 
commanded  the  use  of  instruments  in  worsliip.  The 
apostles  did  not  use  them.  They  found  them  un- 
suited  to  the  spirit  of  the  new  dispensation.  The 
early  church  did  not  use  them.  They  emphatically 
condemned  them,  as  any  one  who  is  acquainted 
with  church  history  well  knows.  They  are  con- 
trary to  the  purity  and  simplicity  of  Christian  wor- 
ship. They  commenced  to  creep  into  the  church 
with  those  corruptions  which  brought  on  the  dark 
ages. 

Where  vital  piety  begins  to  die  out,  and  the 
spirit  of  song  is  departing,  there  will  the  organ  be 
called  for.  And  well  may  it  be  so;  for  if  piety  and 
song  cease,  then  may  the  very  organs  "cry  out." 
The  organ  sound  (for  sound  is  all  there  is  of  it)  is 
either  a  part  of  divine  worship  or  it  is  not.  If  it 
is  not,  why  use  it?     If  the  sound,  or  what  comes 


350  CHRISTIAN    CO-OPERATION 

from  it,  be  worship,  or  any  part  of  worship,  it  be- 
comes those  who  say  so  to  2^rove  it. 

This  they  have  not  done,  and  I  suppose  it  is  be- 
cause they  can  not.  This  organ-idea  goes  on  the 
presumption  that  7ioise  and  sound  and  feeling  are 
worship,  which  is  a  very  gross  and  erroneous  no- 
tion. If  these  things  be  worship,  why  not  be  con- 
sistent, and  call  the  roaring  of  the  wind,  the 
thundering  of  the  cataract,  the  bellowing  of  the 
bull,  and  the  cackling  of  the  "sacred  geese"  wor- 
ship, also?  These  may  produce  just  as  devout  feel- 
ings, if  we  were  only  educated  to  it,  as  the  rushing 
of  wind  through  the  keys  of  some  Avooden  box, 

Sound,  produced  by  the  rushing  of  wind  through 
the  organs  of  speech  in  man,  accompanied  by  the 
understanding,  mingled  with  the  devout  feelings  of 
the  human  soul,  is  service  acceptable  to  God.  We 
know  this,  because  He  has  said  so.  And  here  is  an 
end  of  this  matter.  We  conclude,  then,  that  instru- 
mental music  is  a  human  invention,  and  a  human 
practice,  and  when  introduced  into  divine  serv- 
ice is  will-worship,  and  should  therefore  be  ex- 
cluded. 

In  short,  then,  I  remark,  "that  nothing  should 
be  done  in  or  about  the  worship  of  God,  without 
example  or  precept  from  the  New  Testament;  that, 
instead  of  assisting  devotion,  it  often  tends  to  draw 
off  the  mind  from  the  right  object;  that  it  does  not 
accord  with  the  simplicity  of  Christian  worship; 
that  the  practice  of  those  who  lived  under  the  cer- 
emonial despensation  can  be  no  rule  for  us;  that 
not  one  text  in  the  New  Testament  requires  or 
authorizes  it  by  precept  or  example,  by  express 
words  or  fair  inference;  and  that  the  representation 
of  the  musical  harmony  in  heaven  is  merely  figu- 
rative language,  denoting  the  happiness  of  the 
saints."     Hence,  ^^  we  loould  counsel  our  societies  to 


IN   ACTUAL   LIFE.  351 

avoid  the  introduction  of  choirs  and  instrumental  mu- 
sic into  their  worship." 

SINGING  IN  WORSHIP. 

"  Singing  is  an  ordinance  of  divine  worship  in 
which  we  express  our  joy  in  God,  and  our  grati- 
tude for  his  goodness."  It  has  been  a  part  of 
religious  worship,  among  all  people,  in  all  ages, 
and  it  must  not  be  neglected  by  us.  It  is  the  duty 
of  all  God's  people  to  sing  his  praises.  They 
should  sing  them  in  the  great  congregation,  and  in 
the  social  circle.  Home  should  be  made  cheerful 
with  the  songs  of  the  Bible.  Therefore  we  should 
cultivate  vocal  music,  that  it  may  be  improved  and 
perpetuated;  that  it  may  be  used  to  soothe  the 
heart,  win  the  wayward,  and  glorify  our  God.  We 
should  buy  and  own  hymn-books,  that  we  may  read, 
study,  and  use  them  in  public  and  social  worship. 
A  hymn-book  is  a  gem  of  great  value.  It  contains 
much  theology,  deep  religious  experience,  and 
many  important  lessons  on  the  duties  and  tempta- 
tions of  life.  Those  who  can  not  sing  may  read 
Kymns  with  profit.  A  hymn  carefully  read  and 
studied  will  do  any  one  more  good  when  sung  or 
heard  sung.  It  is  only  by  thought  that  we  can 
"  sing  with  the  understanding."  That  it  is  our 
duty  to  sing,  is  evident  from  many  considerations. 
It  has  never  been  seriouslj^  doubted  by  any  respect- 
able number  of  people  for  any  great  length  of 
time.  Israel  sung,  on  the  shores  of  the  Red  Sea,  a 
national  war-song  of  thanksgiving  to  God  for  their 
deliverance  from  the  Egyptian  army.  When  they 
came,  weary  and  thirsty,  to  the  well  of  Beer  in  the 
wilderness,  "  Then  Israel  sang  this  song,  Spriyig 
up,  0  well;  sing  ye  unto  it."  After  the  temple 
service  was  established   in   Canaan,  "  the  sino^ers 


352  CHRISTIAN    CO-OPERATION 

sang  aloud,"  "they  sang  the  praises  of  God  with 
gladness."  They  had  men  singers,  and  women 
singers;  even  the  "wives  and  chiklren  rejoiced,  so 
that  the  joy  of  Jerusalem  was  heard  afar  ofl:'." 
(Neh.  xii.  43.)  The  prophets  sung  and  exhorted 
the  people  to  sing.  The  whole  book  of  Psalms 
shows  how  completely  the  spirit  of  song  took  hold 
of  the  devout  Jewish  heart.  And  on  these  grand 
etiusions  they  were  carried  forward  to  the  time  when 
the  angel,  with  a  multitude  of  the  heavenly  host 
from  the  world  of  song  above,  came  down  to  the 
plains  of  Bethlehem,  in  Judea,  and  sung  to  the 
shepherds,  saying,  "  Glory  to  God  in  the  highest, 
and  on  earth  peace,  goodwill  toward  men."  Christ 
and  his  disciples  sung,  for  it  is  said  (Matt.  xxvi. 
30),  after  he  had  instituted  and  commemorated  the 
Lord's-supper,  "  And  when  they  had  sung  a  hymn, 
they  went  out  into  the  Mount  of  Olives."  This 
hymn  was  probably  the  one  hundred  and  thirteentii 
to  the  one  hundred  and  eighteenth  psalm,  as  these 
were  usually  sung  by  the  Jews  at  the  passover. 

The  members  of  the  apostolic  church  sung. 
When  Paul  and  Silas  were  put  in  jail  at  Philippi, 
they  "pra3'ed,  and  sung  praises  unto  God."  Atilic- 
tion,  persecution,  prison  l>ars  and  walls,  can  not 
hush  the  voice  of  song  in  those  who  truly  love 
God.  "Serve  the  Lord  with  gladness:  come  before 
his  presence  with  singing."  "  Therefore  tlie  re- 
deemed of  the  Lord  shall  return,  and  come  with 
singing  unto  Ziou,  and  everlasting  joy  shall  be  upon 
their  heads." 

After  all  this,  who  can  doubt  the  propriety,  the 
usefulness,  the  influence,  and  the  duty  of  singing. 
Those  who  neglect  this  exercise  are  certainly 
guilty  before  God,  and  he  Avill  hold  them  account- 
able as  for  the  neglect  of  any  otlier  duty,  or  the 
misuse  of  any  other  talent.     But   believing  as  we 


IN  ACTUAL  LIFE.  353 

do  in  sacred  song,  we  can  accept  and  appreciate 
the  language  of  Paul,  in  Eph.  v.  18,  19:  "Be 
filled  with  the  Spirit;  speaking  to  yourselves  in 
psalms  and  hymns  and  spiritual  songs,  singing  and 
making  melody  in  your  heart  to  the  Lord."  Also, 
in  Col.  iii.  16:  "  Let  the  word  of  Christ  dwell  in  you 
richly  in  all  wisdom;  teaching  and  admonishing 
one  another  in  psalms  and  hymns  and  spiritual 
songs,  singing  with  grace  in  your  hearts  to  the  Lord." 
Thus  will  we,  by  the  blessing  of  God,  go  for- 
ward, till  one  grand  oratorio,  rising  from  hill,  vale, 
mountain,  and  plain,  shall  declare  that  the  families 
of  the  earth  have  become  one  great  brotherhood, 
"  UNITED  IN  CHRIST,"  singing  his  praises  with  cheer- 
ful and  responsive  hearts. 


CHAPTER   VI. 

INVOLUNTARY    SERVITUDE. 


PRINCIPLE    VI. 


"Is  not  this  the  fast  that  I  have  chosen?  to  loose 
the  bands  of  wickedness,  to  undo  the  heavy  bur- 
dens, and  to  let  the  oppressed  go  free,  and  that  ye 
break  every  yoke?"     (Isaiah  Iviii.  6.) 


RETROSPECTION. 


The  world,  in  the  fall  of  Adam,  like  some  great 
man,  had  taken  an  almost  fatal  dose  of  poison, 
which,  in  its  legitimate  results,  had,  when  Christ 
came,  about  lulled  it  to  moral  repose. 

23 


354  CHRISTIAN  CO-OPERATION 

This  great  Physician  of  the  soul  gave  the  workl 
a  counteracting  prescription  of  Truths  which  com- 
menced working  through  every  part  of  this  vast 
political  and  religious  system.  Now  see  it,  heaving 
and  tossing  to  rid  itself  of  the  evil.  The  medicine 
is  doing  its  work,  and  the  result  is  sure.  By  and 
by  the  convulsions  will  be  over,  and  the  great  sys- 
tem, adj  ustiug  itself,  will  come  to  a  state  of  grace- 
ful activity. 

During  the  latter  part  of  the  eighteenth  century, 
and  the  former  part  of  the  nineteenth,  armed  com- 
motions shook  ali^iost  the  entire  globe.  Political 
earthquakes  were  ever  and  anon  changing  the  face 
of  nations,  and  the  people  were  almost  universally 
demanding  larger  liberties. 

The  primitive  church,  the  Greek  wing  of  the 
Christian  church,  the  Roman  Catholics,  and  the 
Protestants,  with  their  various  agencies,  had  in  a 
large  measure  overrun  Europe,  Asia,  Africa,  and 
the  isles  of  the  eastern  continent.  The  indomita- 
ble Columbus,  with  the  aid  of  Queen  Isabelle,  had 
opened  a  way  to  the  western  world,  and  had  plant- 
ed the  Christian  standard  on  its  wild  shores.  Bold 
Hernando  Cortez  had  broken  open  to  the  cele- 
bration of  the  mass  the  glittering  palaces  of  the 
Mexican  Montezumas.  Francis  Pizarro  had  added 
Peru  to  Spain;  and  with  this  conquest  also  the  seeds 
of  truth  had  fallen. 

Thus  the  "sower  went  forth  to  sow."  Thus  was 
the  seed  scattered  to  the  four  winds.  It  was  much 
mingled  with  the  vain  ambitions  of  men,  yet  it  lost 
none  of  its  inherent  vitality.  And  though  long 
borne  down  by  the  weight  of  idle  forms,  corrupted 
by  the  vain  philosophies  of  men,  and  joined  in  un- 
holy alliances  with  heathen  rites  and  false  religions, 
it  was  too  instinct  with  vigorous  life  to  be  entirely 
repressed,  too  well  defined  in  its  features  to  lose 


IN  ACTUAL  LIFE.  355 

its  identity,  and  so  commenced  awaking:  from  its 
seeming  slumber  to  look  a  flood  of  light  on  the 
nations,  and  free  a  world  from  the  slavery  of  chains 
and  sin. 

As  a  natural  and  logical  result  of  the  Reforma- 
tion, the  spirit  of  freedom  was  the  moving  and 
ruling  element  in  most  parts  of  the  world.  The 
political  ambition  of  emperors,  kings,  princes, 
popes,  and  priests,  ran  high.  But  the  intelligent 
people,  everywhere,  fretted  under  the  slightest 
galling  of  the  tyrant's  chains.  The  truth  that 
"whom  the  Son  maketh  free  shall  be  free  in- 
deed," was  fastening  on  men's  hearts  and  becoming 
an  element  in  their  natures. 

Christ  said,  "I  came  not  to  send  peace,  but  a 
sword."  The  contest  is  between  truth  and  error. 
But  men  are  slow  to  learn,  and  often  confuse  and 
mingle  together  things  entirely  distinct.  The 
great  struggle,  then,  is  to  disentangle. 

In  1780,  Russia,  including  Sweden  and  Denmark, 
stood  in  proud  "  armed  neutrality,"  scowling  on 
little  Protestant  England  who  was  hated  of  her 
enemies  round  about.  They  took  every  oppor- 
tunity to  humble  her  pride,  and  to  rob  her  of  her 
dominions.  Holland,  just  across  the  narrow  water, 
was  her  enemy.  France  had  not  forgotten  the 
triumphant  peace  Britain  had  dictated  in  1763, 
and  hence  had  aided  the  Americans  in  their  war 
for  independence.  Spain  declared  war  against 
England;  and  the  Irish  struggled  to  be  free,  or  to 
unite  themselves  to  the  French  republic. 

At  this  interesting  period  Napoleon  Bonaparte 
is  seen  in  his  bright  military  career;  and  watching 
him  awhile,  we  with  pain  behold  him  subvert- 
ing the  republic  he  had  created,  and  making  him- 
self dictator,  under  the  specious  title  of  first 
consul. 


356  CHRISTIAN  CO-OPERATION 

THE  AMERICAN  NATION 

"Was  breathing  to  be  free  in  tbe  incipient  stages  of 
the  "  United  Bretliren  in  Christ,"  and  so  the  two 
organizations,  one  political,  tlie  other  religious, 
began  to  take  shape  at  about  the  same  time. 

"Breathing  to  be  free."  And  why  not,  since 
freedom  is  the  normal  condition  of  man.  It  is  im- 
planted in  his  heart  by  the  God  of  nature.  It  is 
instilled  into  his  mind  by  the  word  of  truth.  It  is 
taught  him  by  the  winds  and  the  waters,  l)y  the 
birds  and  the  beasts.  It  is  written,  by  the  very  law 
of  his  being,  in  plain  words,  upon  his  soul.  Keason 
and  history,  from  their  thrones,  speak  in  clear 
tones,  '■'■  3Ian  is  born  to  be  free." 

The  very  air  in  these  western  wildwoods  was  full 
of  this  spirit  of  freedom.  It  floated  over  hill, 
mountain,  valley,  and  plain.  It  was  breathed  in  b}' 
the  young,  and  acted  out  by  the  old.  Here,  away 
over  the  Atlantic,  far  from  the  fetid  breath  of 
crowns  and  kings  and  thrones,  the  unfettered  soul 
had  an  ample  tield  to  breathe  a  purer  and  higher 
and  holier  atmosphere,  and  of  owning  allegiance 
to  God,  to  conscience,  and  to  just  laws  enacted  by 
the  consent  of  the  governed.  Truth  and  error 
were  alike  turned  up  to  the  sun;  and  theories 
counted  sacred  by  sages  of  old  were  tried  in  the 
severe  crucible  of  logic,  experience,  history,  human- 
ity, and  the  law  divine. 

England,  by  acts  of  parliament,  offensive  laws, 
and  by  armies,  had  tried  to  crush  out  the  spirit  of 
independence  and  revolt,  and  reduce  the  American 
colonies  to  an  obedient  and  profitable  territory. 
This  brought  on  the  bloody  struggle  of  1776.  The 
Declaration  of  Independence,  of  eluly  4th,  was  re- 
ceived with  the  applauding  shouts  of  a  young  and 
determined  nation.     It  was  nobly  sustained  by  a 


IN  ACTUAL  LIFE.  357 

seven  years'  sanguinary  contest,  and  sealed  with  the 
blood  of  many  a  dying  hero.  England,  as  she  de- 
served, lost  her  prize.  The  loud,  harsh  voice  of 
war  sunk  to  the  low,  sweet  voice  of  peace,  and 
Providence  smiled  in  prosperity  on  the  broad  acres 
of  the  western  world.  The  American  colonies, 
having  thrown  off  European  monarchy,  started  out 
on  a  splendid  career  of  republicanism.  The  na- 
tion, though  unsettled  in  many  things,  was  never- 
theless a  fixed  fact.  The  idea  of  freedom  and  right 
was  deeply  set  in  the  hearts  of  the  people,  the 
citizens  were  wide-awake  and  seemed  to  lay  hold  of 
iirst  principles  as  if  prompted  by  a  kind  of  inspira- 
tion. 

Under  these  circumstances  the  "  United  Breth- 
ren in  Christ"  arose.  Material  began  to  be 
gathered  to  compose  the  system  of  which  I  write. 
It  is  not  at  all  strange  that  there  should  inhere  in 
the  system  an  ardent  love  of  the  right,  an  intense 
hatred  of  all  wrong,  a  quenchless  zeal  in  the  cause 
of  liberty,  and  a  settled  conviction  against  all  forms 
of  oppression. 

Ours  is  a  noble  work.  We  would  break  the 
chains  that  arbitrarily  bind  any  of  God's  creatures 
to  earth,  to  sin,  to  Satan,  and  to  the  ignoble  service 
of  men.  Our  business,  too,  is  to  apply  to  the 
bruises,  received  in  the  struggle  to  be  free,  the  oil 
and  wine  of  Christian  consolation  and  nourisli- 
ment;  to  carry  the  torch-light  of  truth  to  the 
dark  places  of  earth;  to  cry  "danger,"  and  to  point 
out  the  right  direction. 

DAYS  OP  DARKNESS. 

As  nearly  as  I  can  tell,  Henry  G.  Spaytli  came 
into  the  active  ministry  about  1812,  He  was  a 
member  of  the  first,  second,  fourth,  sixth,  eighth. 


358  CHRISTIAN   CO-OPERATION 

ninth,  and  tenth  General  conferences.  He  was  the 
author  of  a  vahiable  history — the  first  one  written — 
of  the  United  Brethren  in  Christ,  from  their  rise 
to  the  year  1825.  He  finished  this  work  in  1851, 
giving  important  incidents  to  this  date.  He  is 
highly  esteemed  by  ns.  During  the  latter  part 
of  his  life  he  resided  at  Tiffin,  Ohio,  and  died  in 
the  fall  of  1873. 

Mr.  Spayth,  in  his  history,  p.  155,  says — and  the 
records  sustain  him  in  this:  "  Involuntary  servi- 
tude, except  for  crime,  has  always  been  condemned 
by  our  society.  Never,  at  any  period,  did  the 
brethren  view  it  in  any  other  light  than  as  oppress- 
ive and  unjust.  We  always  testified,  decidedly, 
against  the  system,  giving  it  no  countenance,  nei- 
ther receiving  nor  encouraging  a  holder  of  slaves 
to  unite  with  the  Church.  Otterbein  and  Geeting, 
both  living  in  Maryland,  a  slave  state,  showed  it 
no  favor;  neither  did  tliey  make  war  with  it,  but 
guarded  the  Church  against  this  sin  of  sins;  and 
garments  rolled  in  sweat  and  blood. 

"This  was  one  reason  why  the  Brethren  Church 
in  Marvland  and  Virginia  continued  to  be  limited, 
and  even  to  this  day  is  comparatively  confined  to 
the  western  portions  of  those  states.  The  wonder 
is,  how  the  Church  has  continued  to  exist  there  at 
all,  ])Ut  there  she  is,  if  not  numerous,  yet  strong: 
as  unknown,  and  yet  well  known." 

The  early  fathers  looked  at  this  huge  monster 
with  the  eyes  which  God  and  his  word  had  given 
them.  They  settled  it  in  their  hearts  tliat  the  vile 
i)east  was  an  unholy  thing.  And  n()l)ly  did  we 
l)ear  above  the  waves  that  testimony,  through  evil 
report  and  good  report. 

The  writer  was  born  the  year  before  Chief  Jus- 
tice Roger  Brook  Taney  took  his  seat  in  the  Su- 
preme Court  of  the  United  States,     lie  grew  u]) 


IN  ACTUAL  LIFE.  359 

and  entered  the  ministry  while  that  dark,  defiant, 
evil-foreboding  shadow  hung  like  a  death-pall  over 
American  justice  and  liberty.  This  concentra- 
tion of  all  that  is  devilish,  having  laid  hold  of  the 
throat  of  Justice,  imperatively  demanded  that  the 
whole  nation  should  bow  at  its  feet,  and  do  its 
worst  bidding.  It  gagged  the  schools,  the  press, 
the  rostrum,  and  the  pulpit  of  the  South,  and  even 
set  a  watch  over  private  papers  and  private  utter- 
ances, and  set  snares  to  entrap  private  opinions. 
That  proud  bird — the  emblem  of  American  liberty 
— was  driven  from  the  nation's  capital,  to  be  fed 
and  warmed  by  the  fires  of  northern  homes.  The 
churches — most  of  them — bowed  to  the  yoke  of  the 
monster.  It  wrested  from  the  Methodist  Episcopal 
Church  the  Wesleyan  branch.  But  this  was  not 
enough.  It  demanded  concession  after  concession 
till  the  voice  of  Wesley,  who  branded  it  "  the  sum 
of  all  villainies,"  was  officially  hushed,  and  that 
body  had  softened  its  rule  on  slavery  down  to  an 
"  affectionately  admonish."  It  had  torn  this  proud 
church  in  two  great  fragments  to  say,  "  Thus  will  I 
serve  America  if  it  does  not  yield."  It  went  into 
the  halls  of  congress,  wearing  its  ignoble  crown  of 
glory  plaited  from  the  stolen  liberties  of  crushed 
millions.  It  bribed  northern  senators  with  the 
price  of  human  souls.  It  held  up  its  hands,  stain- 
ed with  the  blood  of  those  whom  it  had  stolen  from 
Africa,  and  cried,  "I  am  clean,"  "Anierica  is 
mine,"  "I  am  divinely  sanctioned,  if  not  divinely 
ordained,"  while  the  sword  with  which  to  thrust 
the  nation  to  its  heart  hung  at  its  side,  and  an  im- 
becile president,  from  his  chair  of  state,  stooped  to 
kiss  the  feet  of  the  hell-born  beast.  O  God !  these 
were  dark  days  to  this  little  band  of  Christian 
heroes  who  had  sworn  allegiance  to  God  and  truth 
and  heaven-born  liberty.     They  were  scathed  and 


360  CHRISTIAN  CO-OPERATION 

peeled,  and  despised  all  the  day  long.  The  human 
dogs  of  slavery  were  hissed  upon  them  in  the 
South,  and  their  papers  were  publicly  burned  as 
incendiary  sheets.  These  people  were  nlmost  every- 
where called  "  wooly-heads,"  "  amalgamationists," 
and  their  ministers  stigmatized  as  "black  abolition- 
ists." Wealthy  conservative  churches  could  point 
this  people  to  their  own  coflers  of  gold,  their 
churches,  their  swelling  statistics,  and  their  fields 
of  literature,  and  say,  in  justification  of  their 
course,  "What  are  you  gaining  by  you  radical- 
ism ? " 

"But  did  not  this  insignificant  people  yield?" 
]!^o,  thank  God,  they  did  not  yield  one  inch. 
Through  all  these  days  of  gloom  and  darkness, 
"  they  went  forth  weeping,  bearing  precious  seed." 
They  said,  "  I  have  seen  the  ivicked  spread  himself 
like  a  green  hay-tree"  ard  remembered  that  God  is 
JUST,  though  courts  of  justice  and  men  and  nations 
and  judges  were  not.  They  went  forward  in  a 
straight  course,  laboring  day  and  night,  often 
"building  fires  for  others  to  warm  themselves  by," 
and  sowing  the  precious  seed  while  others  reaped 
the  rich  harvest.  But  the  mill  of  God,  though 
grinding  late,  grinds  surely.  God  made  inquisition 
for  blood,  and  then  he  remembered  these  poor. 

u4nno  i)ommz  1861  to  1865;  mournful  years!  The 
tread  of  mighty  armies,  the  boom  of  shell,  the  roar 
of  cannon,  the  rattle  of  musketry,  the  clashing  of 
swords  and  bayonets,  the  hissing  and  spouting  of 
fraternal  blood,  the  groans  of  the  dying,  the  wail 
of  widows  and  orphaned  children,  tell  the  heart- 
sickening  tale.  The  sword  of  the  Lord  quickened 
the  national  justice;  and  this  little  band  of  90,000 
strong  stand  forth  with  a  record  for  which  they 
are  glad  in  God! — a  record  unblotted  by  the  foul 
stain  of  human  slavery! 


IN  ACTUAL   LIFE.  361 

STEMMING  THE  TIDE. 

How  did  we  stem  the  tide  ?  Answer:  By  trust- 
ing iu  God  and  hoping  to  the  end.  We  were  not 
alone.  Many  excused,  apologized  for,  or  justified 
the  wrong;  yet  many  were  outspoken  in  their  de- 
nunciation of  the  evil.  We  excluded  the  thing 
from  our  churches.  We  tolerated  it  in  no  way. 
We  prayed  against  it,  talked  against  it,  preached 
against  it,  wrote  against  it,  and  denounced  it  most 
persistently  in  the  lecture-field.  It  was  with  us  a 
tundamental  principle  to  advocate  freedom  and  op- 
pose oppression.  "  That  all  men  are  born  with 
certain  inalienable  rights,  among  which  are  life, 
liberty,  and  the  pursuit  of  happiness,"  was  next  to 
a  divine  precept.  He  who  would  arbitrarily  deprive 
men  of  their  rights  was  in  our  eyes  a  tyrant.  And 
opposition  to  tyrants  was  obedience  to  God.  We 
held  that  those  who  truly  imbibe  the  spirit  of  the 
Bible  must  necessarily  hate  and  oppose  oppression. 
The  word  of  God  and  oppression  (which  is  but 
another  name  for  injustice)  are  antagonisms.  No 
man's  liberty  ought  to  be  taken  away  except  for 
crime,  whereof  the  person  has  been  justly  convicted 
by  due  process  of  law. 

Money,  influence,  power,  wealthy  churches,  po- 
litical preferment,  numerous  accessions  to  the 
church,  access  to  the  better  class  of  society,  the 
flatteries  of  the  press,  none  of  these  things  moved 
us.  We  were  true  to  our  convictions.  Knowing 
that  God  is  against  the  oppressor,  we  were  willing 
to  be  with  God.  Though  all  these  things  were 
against  us,  we  "  had  respect  to  the  recompense  of 
reward." 


362  CHRISTIAN  CO-OPERATION 

THE  JEWISH  SYSTEM 

(Lev.  XXV.  44-46.) 

Of  servitude  was  so  modified  by  Moses,  from  the 
slavery  existing  in  the  nations  round  about,  that  it 
lost  all  its  harsher  features,  and  became  a  great  and 
perpetual  missionary  plan.  In  the  use  of  tliis  sys- 
tem they  built  up  the  Jewish  state,  and  made  large 
and  important  additions  to  the  Jewish  Church. 
Hence  they  were  instructed  to  buy  their  bondmen 
and  bondmaids  of  the  heathen  round  about,  and 
were  strictly  prohibited  from  making  bondmen  of 
their  own  countrymen. 

This  system  had  a  double  object.  First:  To  ob- 
tain labor  which  was  so  necessary  where  nearly  all 
the  subjects  were  land-owners.  Second:  To  make 
proselytes  of  those  who  rendered  them  service,  and 
incorporate  them  into  their  own  body,  and  thus 
secure  themselves  against  a  foreign  infiuence.  Thus 
at  the  same  time  they  were  subserving  their  own 
personal  ends,  building  up  the  Jewish  state,  and 
lifting  many  a  soul  from  the  darkness  of  heathen- 
ism to  fellowship  in  the  church  of  the  living  God. 
We  stand  amazed  at  the  magnitude  of  the  thought, 
the  grandeur  of  the  s^'stem,  and  the  ends  it  attain- 
ed.    It  was  worthy  of  Israel's  God. 

God  declares,  in  the  thirty-fourth  chapter  of  Jer- 
emiah, that  he  is  angry  with  oppressors.  This  is 
declared  in  many  places  in  his  word,  and  indicated 
by  the  very  spirit  of  the  Bil)le.  llow  could  a  peo- 
ple practice  that  which  is  contrary  to  the  genius  of 
their  system  and  displeasing  to  God?  It  is  an  evi- 
<lent  absurdity. 

THE  NEW  TESTAMENT. 

Jesus  teaches   us  to  do  others  as  we  would  that 


IN  ACTUAL   LIFE.  6b6 

others  should  do  to  us.  This  is  a  plain,  easy,  prac- 
tical, and  personal  rule.  No  one  can  possibly  wish 
to  be  arbitrarily  robbed  of  his  dearest  rights,  of 
liberty  and  happiness.  We  must  not  therefore 
make  chattels  of  another  person  or  persons.  We 
must  not  therefore  rob,  and  continue  to  rob,  another 
of  those  inalienable  rights  which  God  has  bestowed. 

When  Paul  returned  Onesimus  to  Philemon,  he 
sent  with  him,  in  his  own  hand,  an  "  Emancipation 
Proclamation."  This  was,  "  Not  noio  as  a  servant, 
hut  above  a  servant,  a  brother  beloved,  especially  to  me, 
hut  how  much  more  unto  thee,  both  in  the  flesh,  and  in 
the  Lord.  If  thou  count  yne  therefore  a  partner,  re- 
ceive him  as  myself"  (Philemon  i.  16, 17.)  Hence 
Onesimus  was  just  as  much  a  freeman  as  Paul 
himself.  There  are  none  so  blind  as  those  who  will 
not  see. 

Liberty  is  to  be  preferred  to  slavery.  So  Paul 
teaches  by  the  impetus  of  inspiration,  "If  thou 
mayest  be  made  free,  use  it  rather."  Do  nothing 
rashly.  If  you  have  been  so  unfortunate  by  any 
means  as  to  come  into  a  state  of  servitude,  act  the 
man  and  the  Christian  about  it.  Bide  your  time. 
Do  your  duty.  The  state  is  not  desirable.  The 
bonds  are  arbitrar3^  They  have  no  right  to  be  up- 
on you.  They  may  interfere  with  your  duty  to 
God.  Know  all  this.  But  let  Patience  have  her 
perfect  work.  Watch  your  chances.  When  the 
chance  for  freedom  comes,  "  use  it  rather."  De- 
spise the  chain,  the  task-master,  the  unrequited  toil, 
the  arbitrary  dictation.  Be  free,  and  fully  respon- 
sible to  God  only.  Be  a  man,  and  assert  your 
manhood  by  possessing  the  rights  which  are  }'0urs 
by  birth  and  by  life. 

God  is  no  respecter  of  persons.  Why  then 
should  we  make  the  arbitrary  distinction  of  master 
and  slave?     Why  should  we  make  men   of  some 


^ 


364  CHRISTIAN    CO-OPERATION 

persons,  and  of  others  horses  and  cattle  to  be  sold 
in  the  mart,  to  be  driven  in  the  gang,  or  to  the 
field  with  the  driver's  lash? 

Eve  is  the  "mother  of  all  living."  God  is  our 
great  heavenly  Father.  All  the  nations  that  dwell 
on  all  the  face  of  the  earth  are  "of  one  blood." 
These  facts  utterly  demolish  the  proud  sophistries 
of  slavery. 

AS  A  SPECIMEN 

Of  the  manner  in  which  this  question  was  met,  I 
adduce  the  following,  written  about  the  year  1865, 
on  the  passage,  "Masters,  give  unto  your  servants 
that  which  is  just  and  equal."     (Col.  iv.  1.) 

What  are  your  ideas  of  justice  and  equality? 
Men  often  have  strange  notions  of  these  two  divine 
princii)les. 

Is  it  "just  and  equal"  to  steal  men  and  women, 
and  sell  them  into  perpetual  bondage?  The  first, 
slavery  has  done,  the  second  it  is  now  trjdng  to  do. 
Slavery  commenced  in  "  men-stealing,"  which  is 
denounced  in  the  Bible.  It  is  kept  up  by  injustice, 
tyranny,  and  fraud. 

Is  it  "just  and  equal"  for  a  Christian  nation  to 
enslave  a  race  and  treat  them  to  every  kind  of  in- 
sult, ignominy,  and  injustice,  because  they  are  weak, 
degraded,  and  heathen  ?  Is  this  the  spirit  of  Christ? 
Christianity  must  be  a  glorious  system,  if  this 
be  so ! 

Is  it  "just  and  equal"  to  buy  and  sell  men, 
women,  and  children  like  horses  and  cattle,  be- 
cause, forsooth,  they  are  of  a  different  color?  Yet 
slavery  is  doing  this  very  thing! 

Is  it  "just  and  equal"  to  make  merchandise  of 
the  bodies  and  souls  of  men;  to  commit  incest, 
whoredoms,    adultery,    fornication,    and    practice 


IN   ACTUAL   LIFE.  365 

amalgamation,  because  it  is  a  money-making  busi- 
ness ?     Slavery  is  guilty  of  all  these  abominations ! 

Is  it  "just  and  equal "  to  stand  and  look  on  com- 
placently while  millions  of  human  beings  groan  in 
chains  beneath  the  very  shadow  of  the  proud  pillar 
of  freedom;  to  turn  away  with  indiiierence  while 
devils  and  tyrants  attempt  to  veil  the  lamp  of  lib- 
erty, and  wheel  the  mighty  car  of  human  progress 
upon  these  hapless  beings,  to  crush  out  their  very 
manhood?  Many  are  turning  all  art,  all  science, 
all  law,  all  logic,  and  all  religion  against  these 
helpless  beings.  One  comfort  is,  they  can  not  turn 
God  against  them.  Slavery  cries,  "Don't  agitate." 
"Let  us  alone."  "Abolition  is  doing  immense 
harm."  "  It  is  riveting  the  chains  tighter."  Yes, 
slavery  would  gag  free  speech,  fetter  our  hands, 
and  put  the  press  under  a  dictatorship.  It  would 
take  all  the  results  of  human  learning  to  prove 
itself  right.  It  would  wrest  the  Bible  from  the 
throne  of  God,  to  prove  the  villainy  divine.  This 
is  some  men's  idea  of  the  divine  attribute  of 
justice  ! 

Is  it  "just  and  equal "  to  perpetuate  "the  sum  of 
all  villainies"  because  it  has  been  entailed  on  us  by 
our  forefathers,  because  it  is  incased  in  state  laws, 
and  permitted  in  the  constitution?  Would  it  not 
be  better  to  proceed  at  once  in  a  lawful  and  amica- 
ble way  to  rid  the  evil  out  of  the  land? 

Is  it  "just  and  equal"  to  sell  a  man  from  his 
wife,  and  the  wife  from  her  husband,  thus  compel- 
ling them  to  separate,  when  it  is  said,  "What  God 
hath  joined  let  not  man  put  asunder?"  Who  will 
deny  that  slavery  separates  families  ? 

Is  it  "just  and  equal"  to  take  away  children 
from  their  parents,  so  that  the  parents  can  have 
no  access  to  them,  or  control  over  them,  and  thus 
prevent  these  parents  from   training  them  up    in 


366  CHRISTIAN   CO-OPERATION 

the  "nurture  and  admonition  of  the  Lord?" 
"Who  will  deny  that  slavery  abitrarily  separates 
families  ? 

Is  it  "just  and  equal"  to  put  a  fellow-being  in 
such  relation  (against  his  own  wishes,  and  uncon- 
victed of  crime,)  that  he  can  not  "present  his  body 
a  living  sacrifice  unto  God,"  can  not  attend  to  the 
duties  of  the  family,  can  not  have  the  enjoyments 
of  home  and  friends,  can  not  have  command  of  his 
own  time  and  labor,  can  not  observe  the  Sabbath 
or  attend  to  the  services  and  duties  of  religion? 
Yet  this  is  just  what  slavery,  in  many  cases,  is  do- 
ing. It  is  revolting  to  every  sense  of  justice.  No 
one  who  is  sold  into  slavery  is  secure  from  these 
evils. 

Slavery,  from  beginning  to  end,  is  a  system  ot 
wrong,  of  gross  injustice,  of  the  most  arbitrary 
inequality.  It  is  subversive  of  every  truth  as  ex- 
hibited in  the  word  of  God.  And  either  the  mon- 
ster or  this  nation  must  die.  It  ruined  the  nationa 
of  antiquity,  and  it  will  ruin  us  unless  it  be  de- 
stroyed. This  is  a  standing  truth,  and  must  inter- 
est all  nations  in  all  time  to  come.  Let  us  be  wise 
betimes,  and  avert  the  judgment  of  God  by  a  timely 
and  true  repentance. 

THE  OUTLOOK. 

Ever  since,  if  not  before,  the  days  of  Nimrod 
the  mighty  hunter  of  men  before  or  in  defiance  of 
the  Lord,  men  have  been  disposed  to  oppt^ess  and 
otherwise  wrong  each  other.  So  true  and  common 
is  this,  that  it  is  doubtless  a  fact  that  "eternal 
vigilance  is  tlie  price  of  liberty."  And  though  one 
monster  form  dies,  another  at  once  commences  to 
take  shape. 

Oppression,  dark  and  damnable,  has  washed  its 


IN   ACTUAL   LIFE.  367 

iron  hands  in  the  tears  and  blood  of  millions.  It 
has  fattened  itself  on  the  brightest  hopes  of  many 
generations,  for  over  four  thousand  years.  Though 
repressed  by  England,  Russia,  and  the  United 
States  of  America,  and  some  minor  powers,  it  still 
clings  to  life  with  the  tenacity  of  fate,  and  is  crop- 
ping out  here,  there,  and  elsewhere,  in  nearly  all 
the  walks  ot  social,  religious,  and  political  life. 

The  ugly  beast  can  look  for  no  sympathy,  no 
help,  no  quarter  from  any  "United  Brethren  in 
Christ"  who  understands  himself.  We  all  aim  to 
deal  lusty  blows  to  the  tyrant,  and  crush  out  the 
spirit  of  slavery,  in  order  that  the  oppressed  may 
ever  go  free. 

The  man  who  domineers  over  his  wife,  making 
lier  a  slave,  a  beast  of  burden,  a  mere  thing  to  ac- 
complish his  own  selfish  ends, — who  works  his 
children  as  he  does  his  horses,  and  makes  their 
lives  bitter  with  his  harshness,  stinting  them  in 
food,  in  clothing,  and  in  means  of  mental  and 
moral  culture, — is  no  better  than  the  white  tyrant 
who  made  merchandise  of  the  souls  and  bodies  of 
black  men,  women,  and  children. 

The  woman  of  haughty,  exacting,  and  fault-find- 
ing spirit,  who  insults  and  abuses  her  servants,  who 
is  never  willing  to  yield  anything  for  their  comfort, 
who  is  never  satisfied  unless  she  can  quarrel  with 
them  about  the  little  cares  of  the  house,  who  ex- 
pects perfection  in  every  person  but  herself,  who 
abuses  her  washer-woman,  and  complains  of  the 
high  wages  of  servants  and  other  folks,  is  a  petty 
tyrant  in  the  home  circle,  and  deserves  no  better 
name  than  I  have  given. 

James  says,  "Do  not  the  rich  men  oppress  you?" 
Wealth  brings  power;  and  men  are  not  slow  to  use 
it  to  their  own  advantage,  and  against  the  weak 
and  poor.     He  who  grinds  the  faces  of  the  poor, 


368  CHRISTIAN   CO-OPERATION 

obli|png  them  to  buy  at  his  own  prices,  paying 
them  for  their  labor  just  what  he  pleases,  manag- 
ing by  the  "tricks  of  trade"  to  get  all  their  labor 
for  a  mere  subsistence  on  their  part,  closing  his 
eyes  and  his  heart  against  the  appeals  of  want  and 
suffering  and  age,  would  perpetuate  by  law  a  sys- 
tem of  vassalage,  and  is  therefore  not  to  be  trusted. 
Iron-masters,  railroad  men,  land-monopolists, 
those  controling  large  factories,  and  other  moneyed 
persons,  are  respectfully  requested  to  consider  the 
hints  here  thrown  out.  Those  who  are  innocent 
will  not  be  harmed.  Those  who  are  guilty  are 
positively  meant  in  these  remarks. 

Those  who  are  shipping  into  this  country  the 
poor  Chinese,  and  are  selling  them  to  shame  and 
crime  and  abject  servitude,  are  fiends  in  human 
shape,  and  deserve  the  execrations  of  God  and 
man.  Those  who  are  trying  to  elevate  this  immi- 
grating heathen  element,  to  turn  them  from  their 
devotion  to  idolatry,  to  fit  them  for  intelligent 
membership  in  this  great  commonwealth,  are  do- 
ing a  noble  work  upon  which  will  rest  the  blessing 
of  the  Master. 

He  who  in  the  sacred  office  "  lords  it  over  God's 
heritage,"  making  merchandise  of  the  gospel,  sell- 
ing himself  to  do  evil,  usurping  and  using  power 
where  it  does  not  belong  to  him,  reaching  his  arm 
out  to  interfere  with  conscience,  the  family  circle, 
the  education  of  children,  the  choice  of  husband 
or  wife,  and  the  times  and  places  of  public  wor- 
ship, is  no  less  a  despot  than  he  who  takes  away 
from  men  their  civil  rights. 

Newspaper  men  who  deliberately  keep  their 
readers  in  ignorance,  who  cater  to  the  public  preju- 
dice for  gain,  who  publish  falsehoods  to  gain  an 
end,  who  defame  innocent  characters  to  get  them 
out   of  the   way,   would,   if  they   had  the  power, 


IN  ACTUAL  LIFE.  369 

enslave  a  race  that  they  might  revel  in  the  uncertain 
delights  of  wealth.  They  look  upon  men  as  they 
do  upon  money — to  be  used  to  accomplish  their  own 
selfish  purposes.  Their  characters  are  built  upon 
the  elements  of  tyranny. 

Many  ofiice-seeking  politicians  are  no  better. 
They  look  upon  the  rest  of  mankind  as  so  many 
herds  of  cattle  to  be  driven  to  the  polls  to  put 
them  into  oflice,  that  they  may  enjoy  the  spoils. 
What  care  these  men  for  our  rights  ?  What  care 
they  for  the  general  prosperity  of  the  country? 
What  care  they  for  enterprises  which  do  not  di- 
rectly benefit  them?  They  will  buy  and  be  bought. 
They  go  into  oflo^ce  to  make  money.  They  inter- 
pret everything  as  it  relates  to  their  own  personal 
interests.  Their  own  purses  are  the  standard  of 
justice  and  judgment.  Like  the  wretch  who  sets 
a  house  on  fire  that  he  may  have  an  opportunity  to 
steal,  so  these  men  will  bring  the  country  into  al- 
most any  condition  that  they  may  have  some  pre- 
text to  plunder  the  public  treasury. 

The  word  of  God  says,  "  Owe  no  man  anything, 
but  to  love  one  another."  He  who  by  any  course 
of  life  puts  himself  under  obligations  to  do  other- 
wise than  his  conscience  and  judgment  indicate, 
sells  himself  to  do  evil,  and  is  a  slave  to  the  man 
who  holds  the  claim. 

Churches  that  oblige  their  ministers  to  labor  for 
inadequate  salaries,  and  then  insist  that  as  they  are 
called  of  God  they  must  preach  whether  they  are 
paid  or  not,  are  no  better  than  the  petty  tyrant  who 
compels  his  servants  to  engage  year  after  year  in 
unrequited  toil. 

24 


PART   V. 
THE     RESULTS. 


The  plan  is  plausible,  and  the  principles  are  commenda- 
ble; but  how  have  they  worked  in  actual  life  ?  What  degree 
of  success  has  attended  them?  Is  the  thing  likely  to  suc- 
ceed? Does  the  organization  show  signs  of  life?  Has 
enough  been  accomplished  to  commend  it  to  a  respectful  con- 
sideration and  further  trial?  Has  it  the  elements  of  per- 
manency ?  Has  it  shown  itself  capable  of  doing  effective 
work?  Is  there  enough  of  it  now,  so  that,  if  we  were  to 
fall  in  with  it,  there  would  be  reasonable  hopes  of  success  ? 

These  questions  can  be  answered  best  by  reference  to  the 
following  pages  on  the  difficulties,  progress,  and  present 
condition  of  this  system  of  co-operative  labor  among  Chris- 
tian churches.  Here  is  seen  what  has  been  accomplished; 
how  the  Avork  has  borne  upward  and  onward,  amid  many 
discouragements,  and  is  more  vigorous  and  hopeful  to-day 
than  ever. 


PART  v.— The  Results. 


CHAPTER   I. 

DIFFICULTIES 


The  advancement  of  this  cause  has  not  been  dis- 
coiiragingly  slow,  nor  surprisingly  rapid.  *Most  of 
the  time  it  has  borne  upward  and  onward  with  a 
steady  pace.  Frosts  and  storms  have  nipped  and 
wasted  it  at  times,  but  not  enough  to  destroy  all 
the  fruit  and  kill  the  stem.  It  has  grown  the 
hardier  for  these  things.  Most  of  these  difficulties 
and  discouragements  have  been  referred  to  under 
their  appropriate  heads.  But  it  may  help  to  a  bet- 
ter understanding  of  the  subject  to  group  them 
together  here  and  descant  a  little  on  those  not 
called  up  in  the  regular  line  of  argument. 

1.  As  the  American  people,  laws,  schools,  and 
literature  were  largely  English,  and  as  we  were  for  a 
number  of  years  confined  almost  exclusively  to  the 
German  language,  we  lost  much  in  numerical 
strength  from  a  want  of  English  jpreaching. 

2.  From  1774  to  1815  no  settled  line  of  policy 
had  been  adopted,  and  hence  we  lost  much  from  a 
want  of  systematic  organization. 

3.  The  Methoilists  commenced  their  operations 
in  America  with  the  most  rigid  system  of  ecclesi- 


374  CHRISTIAN  CO-OPERATION 

ustical  polity,  perhaps,  ever  known  to  the  world. 
Our  relations  with  them,  for  years,  were  the  most 
intimate,  so  much  so  that  many  thought  we  would 
become  one.  We  labored  with  them  and  they 
gathered  the  fruits  of  our  joint  labors.  Hence  we 
lost  much  by  our  co-operation  with  the  English 
Methodists. 

4.      CULLING-OUT  AND  GENERAL    DISCOURAGEMENT. 

The  causes  which  I  have  named,  as  well  as 
others  which  I  shall  hereafter  name,  united  to  pro- 
duce in  the  cause  a  state  of  general  discourage- 
ment. Her  true  position,  relation,  and  mission  in 
the  world  were  not  distinctly  understood  even  by 
her  own  members.  They  knew  they  had  feelings, 
purposes,  ideas,  and  convictions,  which  they  could 
not  fully  enjoy  and  carry  out  in  any  of  the  exist- 
ing churches  except  their  own;  but  still  the  way 
was  not  clear,  the  sky  was  dark.  With  trembling 
hands  they  advanced,  slowly  and  cautiously,  or 
stood  still  to  "  see  the  salvation  of  God."  Before 
Otterbein's  death,  as  early  as  1800,  this  paralyzing 
influence  was  at  work.  It  seems  that  even  the 
minds  of  Otterbein  and  Boehm,  the  founders  of  the 
churches,  were  not  clear  as  to  the  propriet}^  of 
compactly  organizing  and  perpetuating  a  separate 
body.  Father  Otterbein,  at  one  of  the  last  confer- 
ences he  attended,  in  an  address,  speaking  of  the 
difficulties  and  discouragements  of  the  work,  said, 
"It  is  true,  brethren,  the  German  work  is  a  hard 
work;  yet  faint  not,  and  in  due  season  j'ou  shall 
reap.  The  Lord  has  greatly  blessed  our  labors  and 
stood  by  us.  Brethren,  be  men  of  God;  be  strong 
in  faith.  Love  God;  love  all  men  with  a  pure 
heart,  fervently;  employ  your  powers  to  save  them, 
to  pluck  them  as  brands  from  the  burning;  and 


IN  ACTUAL  LIFE.  375 

while  you  do  this,  remember  that  it  is  not  from 
men  that  you  are  to  expect  the  reward  of  your 
labor,  but  from  the  Lord  Jesus  Christ  at  his  com- 
ing. *  *  ^  Ours  is  a  calling  to  labor. 
Our  rest  is  not  here.  I  beseech  you,  dear  brethren, 
to  take  no  account  of  this  labor.  One  soul  saved, 
one  ^sinner  turned  from  the  error  of  his  way,  will 
more  than  compensate  for  all  you  have  done."  It 
seems  that  the  brethren  felt  deeply  and  saw  clearly 
that  something  ought  to  be  done,  that  there  was  a 
work  for  them  to  do,  but  exactly  what  this  work 
was,  and  how  it  ought  to  be  performed,  was  not  so 
clear.  Many,  out  of  habit  and  a  kind  of  conscien- 
tious instinct  or  inexplicable  impression,  main- 
tained their  positions;  some,  doubtless,  fell  out  by 
the  way;  and  many,  very  many,  looked  about,  ex- 
amined the  probable  chances  of  success,  made  up 
their  minds,  and  joined  other  churches.  Bishop 
Asbury  estimated  that  in  1813  there  were  in  our 
communion  about  20,000  members;  but  in  ten 
years  after  this,  so  great  had  been  the  waste,  there 
were  but  9,000  communicants.  It  must  not  be 
supposed  that  in  this  interim  the  brethren  were 
idle.  They  labored  much  and  had  many  exten- 
sive revivals  of  religion;  and  scores  of  converts 
joined  the  other  churches,  especially  the  English 
Methodists.  This  we  have  heard  remarked  b}^ 
men  now  living  who  were  born  as  far  back  as  1809, 
and  consequently  their  memories  cover  nearly  all 
the  time  of  which  I  speak,  while  they  grew  up 
and  associated  with  the  early  fathers.  Every  good 
cause  has  its  discouragements.  No  farmer  expects 
all  the  ground  he  cultivates  to  bring  a  hundred- 
fold. Every  machine  must  suffer  from  the  ett'ects 
of  friction.  Every  army  going  forth  to  battle  ex- 
pects its  losses  by  desertion,  disease,  and  the 
missiles  of  the  enemy. 


376  CHRISTIAN  CO-OPERATION 

These  references  may  be  a  source  of  some  com- 
fort to  those  who,  at  times,  may  be  disposed  to 
dwell  too  much  on  the  gloom  which,  like  distant 
clouds,  may  loom  up  here  and  there  around  the 
borders  of  our  Zion.  There  is  a  magnanimity  of 
soul  exhibited  in  standing  unmoved  from  a  noble 
purpose,  amid  the  greatest  difficulties.  It  claims 
unbounded  admiration.  It  is  like  the  deeply-im- 
bedded rock  amid  the  rushing  and  rolling  and 
foaming  of  the  wild  waters  of  the  angry,  storm- 
tossed  ocean. 

5.  The  want  of  a  discipline  in  the  society  which 
was  long  felt,  was  a  source  of  weakness  to  us. 

6.  Want  of  organization,  the  poverty  of  the 
colonies,  and  the  fear  of  "  making  merchandise  of 
the  gospel,"  brought  a  i^oor  supjmrt  of  the  ministry. 
Men  could  not  thus  devote  their  whole  time  to  the 
work.     The  evils  of  this  are  easily  seen. 

7.  The  colonies  had  very  few  schools.  Nearly 
all  the  educated  men  of  this  country  came  across 
the  waters.  Men  raised  up  among  us  of  our  own 
countrymen,  as  ministers,  were  men  of  but  limited 
education.  Hence  they  could  not  lead  the  thought 
of  the  day.  This  evil,  which  we  are  largely  reme- 
dying now,  has  been  a  great  hinderance  to  us.  We 
have  needed,  we  still  need,  devoted,  pious,  self-sac- 
rificing, well-educated  ministers  of  the  gospel. 

8.  There  has  always  been  among  us  a  lack  of 
denominationalism.  This  is  commendable  in  many 
ways,  but  it  tells  heavily  against  our  numerical 
strength.  If  those  we  lose  through  Our  broad 
sympathies  only  carry  with  them  our  generous  im- 
pulses, we  shall  have  cause  to  rejoice,  for  this  proc- 
ess in  due  time  will  "  leaven  the  whole  lump." 

9.  If  we  had  in  early  days,  or  would  even  now 
put  our  stronger  churches  in  charge  of  thos'e 
ministers  who  have  especial  endowments  for  jhis- 


IN  ACTUAL  LIFE.  377 

toral  labor,  and  thrust  out  our  best  itinerants  to 
open  up  new  fields,  we  would  not  have  so  many 
local  preachers,  and  our  strength  and  influence  for 
good  would  be  double  what  it  is.  As  it  is,  about 
one  half  of  our  ministerial  force  has  never  been 
called  into  active  service. 

10.  Our  position  on  slavery  made  us  obnoxious 
in  the  eyes  of  the  people  for  years,  drove  many 
from  us,  deterred  many  from  joining  us,  and  kept 
us  almost  entirely  "north  of  Mason  and  Dixon's 
line." 

11.  Then  our  early  and  stringent  measures 
against  intemperance  made  us  unpopular  among 
the  German  element,  and  among  all  those  who 
liked  to  imbibe  moderately  or  freely  around  the 
"festal  board."  Over  a  half  century  ago  almost 
every  one  drank  ardent  spirits  as  a  beverage. 

12.  For  many  years  we  have  had  "  secret  com- 
binations" to  contend  against.  By  them  our 
ranks  have  been  decimated.  And  they  are  no  in- 
considerable power  at  the  present  time,  and  are 
disposed  to  show  us  no  favor. 

13.  Then  the  religious  apathy,  the  blindness, 
and  the  prejudice  of  the  human  heart  have  been 
against  us.  This  is  true  of  all  good  causes.  The 
heart  loves  ease.  Men  are  "slow  of  heart  to  be- 
lieve all  that  the  prophets  have  spoken."  Prej- 
udice clings  to  old  forms,  modes,  and  ideas.  And 
it  is  only  after  the  most  persistent  efforts  that 
new  and  improved  measures  can  be  made  to  take 
the  place  of  long-established  and  cumbersome 
methods. 

14.  Allowable  human  agencies  were  not  duly 
appreciated  and  used.  Nothing,  perhaps,  connect- 
ed with  the  origin  of  this  people  is  so  remarkable 
as  their  almost  total  want  of  worldly  ambition.  To 
use  the  materials  and  measures  of  the  world  not  iu 


378  CHRISTIAN  CO-OPERATION 

contradiction  to  God's  word  is  allowable,  and  in  a 
measure  necessary  to  any  large  degree  of  success. 
Christ  says,  "I  am  the  way,  the  truth,  and  the 
life."  This  our  fathers  seemed  to  take  in  its  most 
absolute  sense,  and  so  turned  obstinately  and 
steadily  away  from  the  world,  and,  in  some  in- 
stances, even  despised  the  proper  aids  it  might 
have  lent  them.  Christ  was  their  example,  the 
Bible  their  rule  of  life,  the  glory  of  God  their 
highest  ambition,  the  Holy  Spirit  in  their  hearts 
the  fullest  enjoyment,  and  "Religion!  Religion! 
Religion !  "  their  constant  theme.  Though  Otter- 
bein  wielded  a  vast  influence,  and  might  have  had 
personal  emolument,  yet  "he  would  not  be  called 
chief."  Boehm  said,  "  I  have  no  disposition  to  be 
at  the  head  of  a  church."  They  labored  many 
years  without  a  written  discipline.  They  looked 
so  little  to  influence  that  they  almost  wholly  neg- 
lected the  education  of  their  ministers.  They 
lived  sixty  years  without  even  a  periodical  to  advo- 
cate or  defend  their  principles.  They  provided  no 
systematic  method  of  educating  their  children. 
Fearful  of  making  merchandise  of  the  gospel,  the 
early  preachers  would  not  ask  a  salary  to  enable 
them  to  devote  themselves  exclusively  to  the  work 
of  the  ministry.  The}^  knew  nothing  of  compro- 
mise or  middle  ground  on  questions  of  vital  im- 
portance. They  knew  not,  and  cared  not  to  know, 
how  to  float  on  the  popular  current.  They  spoke 
in  the  most  decided  tones  agaiust  show  in  dress  or 
manners,  worldly  and  attractive  forms  in  worship, 
unnecessary  expense  and  grandeur  in  buikiing 
church-houses,  and  against  everything  that  might 
win  or  feed  a  depraved  nature.  "VVe  can  hardly  con- 
ceive of  greater  simplicity  and  rigidity.  There 
were  extremes  in  some  of  these  things,  and  they  told 
agaiust   us.     This    course   led  to    many   sacrifices 


IN  ACTUAL    LIFE.  379 

which  were  borne  with  a  corresponding  firmness. 
While  we  must  in  some  instances  deplore  the 
results  of  this  course,  we  can  not  but  admire  the 
spirit;  for  it  was  right.  O  God !  may  this  Christ- 
like spirit  of  humility,  sacrifice,  and  hatred  to  sin 
never  depart  from  this  branch  of  beloved  Zion ! 
May  it  pervade  every  breast,  and  be  mingled  with 
a  holy  zeal  to  use  every  laudable  means  within  our 
reach  to  build  up  the  waste  places,  to  save  the  souls 
of  our  fellow-men,  and  to  glorify  God.     Amen. 

15.  Sin  has  been  against  us  at  every  step.  We 
have  known  no  compromise  with  wrong,  hence  we 
have  had  heavy  work.  Our  idea  of  the  church  is 
that  it  should  be  a  pure  body  of  believers.  Start- 
ing out  with  this  idea  and  steadfastly  adhering  to 
it,  every  latent  power  of  corrupt  human  nature 
has  been  arrayed  against  us.  Whisky-drinking, 
horse-racing,  Sabbath-breaking,  blasphemy,  every 
open  and  every  secret  sin  have  been  combined 
against  us,  to  hedge  up  our  way,  defeat  our  eftbrts, 
and  confuse  our  plans.  God  can  not  look  upon  sin 
with  the  least  degree  of  allowance;  nor  should 
his  people.  Jesus  came  to  save  his  people  from 
their  sins,  not  in  them;  and  this  is  the  mission  of 
the  church.  We  must  oppose  sin  at  all  hazards. 
Popularity  is  a  vain  thing,  yea,  a  curse,  if  it  be 
gained  by  admitting  error  among  us.  Sin  is  a  dis- 
ease that  must  be  cured,  not  tampered  with  and 
admitted  into  communion  with  saints.  Those  who 
love  sin  can  not  but  hate  us.  Sin  is  a  hinderance  to 
us  and  hedges  up  our  way.  We  meet  it  at  every 
turn.  Blind  prejudice,  blear-eyed  ignorance,  short- 
sighted selfishness,  perverse  human  nature,  wrong- 
habits,  erroneous  teaching,  confront  us  with  the 
most  obstinate  resistance.  We  have  met  these 
forces  bravely,  and  God  is  leading  us  on  to  a 
greater  and  more  glorious  victory. 


380  CHRISTIAN    CO-OPERATION 

CHAPTER   II. 

STATISTICS. 


But  in  the  face  of  all  these  difficulties  and  dis- 
couragements, during  one  hundred  years,  after 
deducting  all  losses  from  every  cause,  we  now 
aggregate  135,000  souls,  which  is  an  average  net 
annual  increase  of  1,350  members.  The  next  cen- 
tury will  doubtless  increase  this  average  tenfold  or 
more.  It  may  be  interesting  and  profitable  to 
trace,  in  a  brief  way,  the  growth  of  this  work 
during  a  century,  as  it  appears  on  the  face  of 
history. 

In  our  earlier  history  no  statistics  and  but  few 
records  of  any  kind  were  kept.  Bishop  Asbury 
said,  in  1813,  that  he  believed  these  German  heralds 
of  grace  (the  United  Brethren)  congregated  100,000 
people,  and  had  20,000  communicants  and  "100 
zealous  and  acceptable  preachers."  By  the  terms  ot 
union  which  then  existed  between  the  two  orders  of 
the  church,  Methodist  presiding  elders  received  lists 
of  the  names  of  all  our  regularly  licensed  preachers 
in  their  respective  districts.  Their  traveling 
preachers  sought,  and  doubtless  in  most  instances 
obtained,  lists  of  names  of  our  members  on  their 
several  fields  of  labor,  With  this  data,  Bishoji 
Asbury  could  not  err  very  greatly  in  his  judg- 
ment. 

In  1820  there  were  114  preachers,  36  itinerants, 
and  23  fields  of  labor,  which  paid,  not  including 
the  Otterbein  church  at  Baltimore,  for  the  support 
of  the  gospel,  about  $815.  This  is  an  average  ot 
about  $23  to  each  itinerant.     These  itinerant  mis- 


IN   ACTUAL   LIFE.  381 

sionaries  or  evangelists,  like  Paul  the  apostle,  had 
secular  callings  by  which  they  secured  a  liveli- 
hood. 

In  1830  the  statistics  are  not  clear.  The  original 
or  Hagerstown  Conference — now,  I  believe, .called 
Virginia  Conference — reported  76  preachers,  11  cir- 
cuits and  stations,  16  itinerants,  and  $1,263.36  paid 
for  preachers'  salaries — an  average  of  nearly  $79 
to  each  itinerant.  But  there  were,  at  this  time,  six 
annual  conferences,  situated  in  Maryland,  Virginia, 
Pennsylvania,  and  Ohio.  Besides  the  usual  salaries 
paid  to  ministers  there  was  now  on  hand  a  fund  ot 
over  $1,850  for  the  relief  of  worn-out  traveling 
ministers,  and  their  wives  and  orphan  children. 
This  was  a  new  enterprise  among  us.  The  Penn- 
sylvania, Muskingum,  Scioto,  and  Miami  annual 
conferences  had  together,  at  this  time,  177  preach- 
ers and  31  fields  of  labor.  The  Virginia  and  Indi- 
ana conferences,  if  they  bore  any  proportion  to 
these  four  conferences,  would  increase  these  figures 
to  about  250  preachers  and  45  fields  of  labor. 

In  1835  there  were  293  preachers  and  56  fields 
of  labor. 

In  1840  there  were  387  preachers  and  90  fields 
of  labor,  an  increase  in  five  years  of  94  ministers 
and  34  charges, — an  average  annual  increase  of  19 
ministers  and  7  charges,  nearly.  There  were  at 
this  date  9  annual  conferences.  These  were  called 
Pennsylvania,,  Virginia,  Alleghany,  Muskingum, 
Sandusky,  Miami,  Indiana,  and  Wabash.  These 
names  indicate  the  territory  they  comprised. 

In  1849-51  the  statistics  are  more  full.  We  had, 
according  to  Rev.  Wm.  Hanby,  14  or  15  annual 
conferences,  679  preachers,  219  circuits,  over  1,467 
classes,  and  about  40,000  members. 

In  1859-61  there  were  29  to  33  conferences,  1,365 
preachers   in   all,   725   of   whom  were  itinerants, 


382  CHRISTIAN    CO-OPERATION 

about  590  fields  of  labor,  5,200  preaching  places, 
3,900  classes,  1,534  Sabbath-schools,  1,049  meetiug- 
houses,  and  94,453  members. 

In  1873  there  were  3,874  organized  churches, 
127,561  members,  and  1,822  ministers,  who  received 
as  salary,  $345,290.  This  includes  preachers'  aid, 
and  bisiiops'  collection.  Counting  olf  one  half  for 
local  preachers,  which  is  about  the  usual  proportion 
between  these  two  classes,  and  we  have  an  average 
of  |379  to  each  traveling  preacher.  Collected  for 
missions,  $37,833.78;  church-erection,  $612;  Sab- 
bath-schools, $43,541.73;  church-building  and  ex- 
penses, $279,775.95;  educational  funds,  $14,925.51. 
Number  of  meeting-houses,  1,681;  parsonages,  321; 
Sabbath-schools,  2,739;  children  and  teachers,  157- 
197.  Estimated  value  of  church  property,  $2,054,- 
000.00.  This  estimate  does  not  include  the  value  of 
our  educational  institutions  and  publication  houses. 


CHAPTER   III. 

OUR    INSTITUTIONS 


Permanent  results  of  this  system  are  seen  in  the 
institutions  which  have  grown  up  from  year  to 
year.  These  abide  and  exert  a  lasting  and  salutary 
influence.  They  indicate  the  hold  which  the  cause 
they  represent  has  upon  the  minds  and  hearts  of 
the  people.  They  are  growing  in  value,  interest, 
importance,  and  power,  and  are  making  a  decided 
mark  in  the  public  mind. 


IN   ACTUAL   LIFE.  383 

They  ofi'er  rare  facilities  to  those  who  are  really 
anxious  to  do  good  with  their  labor  and  means. 
The  attention  of  the  public  is  invited  to  these 
institutions  and  organizations. 

Those  who  are  willing  to  work  will  here  find  op- 
portunities; those  who  have  time  to  work  will  here 
find  means  to  fill  up  this  time  in  doing  good;  those 
who  have  money  to  give  will  here  find  constant 
demands  to  be  met,  and  a  fine  opening  to  extend 
their  usefulness. 

The  Genekal  Publishing  House 

(Instituted  in  1834,  at  Circleville,  Ohio,) 

Of  the  '''-United  Brethren  in  Christ"  is  located  at 
Dayton,  Ohio.  The  building  stands  on  the  north- 
east corner  of  Main  and  Fourth  streets.  The 
corner  building  is  forty  by  ninety  feet,  four  stories 
high.  In  the  rear  of  this  is  a  wing  thirty-four  by 
fifty-two  feet,  three  stories  high.  The  building 
and  grounds  are  valued  at  $46,000.  The  total 
amount  of  capital  invested,  on  the  first  of  April, 
1874,  was  $129,828.76. 

Seven  papers  are  published  at  this  house.  These 
are,  "  The  Religious  Telescope,"  English,  36  by  50 
inches,  weekly  circulation  11,000  copies;  "  The 
Frcehliche  Botschafter,"  German  weekly;  "The 
Children's  Friend,"  "The  Missionary  Visitor,"  and 
"  The  Youth's  Pilgrim,"  all  semi-monthly  Sabbath- 
school  papers  (the  first  two  English  and  the  latter 
German);  "Our  Bible  Teacher,"  and  "Lesson 
Leaves,"  monthly  Sabbath-school  papers.  The 
average  aggregate  circulation  of  all  these  papers  on 
the  first  of" April,  1874,  was  110,000  copies.  Be- 
sides these,  this  house  publishes  a  number  of  books. 
The  list  is  constantly  increasing.  The  business 
done  in  this  office  in  the  last  twenty-four  years 
amounts  to  $1,200,215.60. 


384  CHRISTIAN   CO-OPERATION 


United  Brethren  Bookstore, 

Oom'^r  Main  and  Pourth  streets,  Dayton,  Ohio. 

KEEP  CONSTANTLY  ON  HAND 

mm,  and 


A  SPECIALTY  MADE  OF 

SABBATH-SCHOOL  LITERATURE  OF  EVERY  DESCRIPTION. 

Libraries,  Tickets,  Cards,  Mottoes,  Prizes,  Maps,  and  Miscellaneous 
Books,  suitable  for  youth  of  all  ages.     Bibles,  Testaments,  Ques- 
tion Books,  and  Commentaries,  in  great  variety.     Union  and 
Denominational   Schools   supplied  with    Libraries  and 
requisites,  on  the  most  favorable  terms. 

Send  for  our   Sabbath-School   Book   Catalogue. 


BOOiC-BIIlSriDIItTa- 

Of  every  description  promptly  and  neatly  done. 


T 


Done  in  the  best  style. 


STEREOTYPING. 

We  have,  connected  with  our  establishment,  a  Stereotype  Foundery, 
and  are  prepared  to  execute  work  in  this  line  as  well  and  as  cheap  as 
any  other  house  in  the  land.  We  solicit  the  patronage  of  authors 
and  business  men  generally. 

Address  all  orders  to 

Rev.  W.  J.  SHUEY, 

r>ikYTOP<r,  OHIO. 


WESTERVILLE,  OHIO. 


■k3 


CENTRAL     BUILDING. 


j^OLLEQIATE     pEPy\RTMEjNT. 


FACULTY. 

REV.  H.  A.  THOMPSON,  D.  D.  JOHN  E.  GUITNER,  A.  M. 

Pres  t  and   rrof.  i>/  Menial  und  Moral  Sciences.  Piufessar  of  (tree-.. 

JOHN  HAYWOOD,  A.  M.  REV.  HENRY  GARST,  A.  M. 

Professor  of  Mathematics.  Professor  if  /   ■/ 

THOS.  McFADDEN,  A.  M.,  M.  D.  MRS.  LIZZIE  K.  MILLER,  M.  A. 

professor  of  Natural   Sciences.  Principal  of  Ladies'  D^'nr:„e 

MRS.  MIRIAM  M.  COLE, 

Assistant   Teacher. 


C.  A.  BOWERSOX, 


Teacher  oj   Vocal  Music. 


B.  NAUMBOURG, 

Tracker  of  Iiislrumenta'.  Lh'sic. 


MRS.  HARRIET  E.  THOMPSON, 

Teacher  of  Drnicing  ntid  Painting. 


ADMISSION. 

The  founders  of  this  University,  believing  that  their  daugliters 
should  have  as  good  opportunities  for  mental  culture  as  their  sons, 
early  did  what  the  older  Colleges  and  Universities  are  doing  to- 
day- admiited  both  sext'is  to  all  the  privileges  of  the   University. 

A  successful  experience  of  twenty-six  years,  as  well  as  the  universal 
demand  of  the  age,  confirms  us  in  our  l)elief  that  this  is  the  true 
theory  of  education — the  co-edncatinn  of  the  sexes. 

CALENDAR. 

The  First  Term  of  tlie  next  Academical  year  will  connnence 
August  12th,  1874. 

The  Second  Term  will  commence  .January  IStii,  1875. 

Between  tiie  close  of  the  Fii-st  Term  and  the  opening  of  the  Sec- 
on<l,  tliere  will  be  a  vacation  of  three  weeks.  > 

The  next  Annual  Commencement  will  be  June  3d,  1875. 

COURSES  OF  STUDY. 

The  University  has  four  courses  of  study,  viz: — Classical,  Scien- 
tific, Ladies'  and  English,  of  which  any  one  may  be  taken  by  any 
student. 

The  Ci..\ssiCAL  Course  is  the  complete  collegiate  course,  reijuir- 
ing  four  years,  after  the  preparatory  course  of  two  years. 

The  Scientific  Coukse  has  four  years  in  College  and  one  prejtar- 
atory  year,  and  gives  special  attention  to  purely  scientific  branches. 

The'  Ladies'  Course  is  the  same  in  length  as  the  Scientific,  and 
similar  in  character. 

The  Unomsii  Course  is  ])artial,  reijuiring  three  years,  and  omit- 
ling  ancient  and  moilern  languages. 

In  the  I'ln^cARATORV  Dei'art.ment  the  common  branches  are 
liught,  and  many  here  prepare  themselves  for  the  work  of  success- 
ful teadiing. 

The  Musical  Detartment  will  furnish  good  facilities  for  instruc- 
tion in  Vocal  Music,  on  the  IMano,  Organ  and  (luitar. 

The  Fi.ne  Art  Depart.ment  will  afford  good  advantages  to  all  who 
desire  instruction  in  Pencil  Drawing,  Perspective,  Crayoning  and 
Oil  Painting. 

LITERARY  SOCIETIES. 

There  are  four  Literary  Societies  connected  with  the  College — 
the  Philomathean  and  Philophronean,  belonging  to  the  gcntJemen; 
the  Philaletheaii  and  Cleiorhetean,  belonging  to  the  ladies. 


LIBRARY. 

The  Library  destroyed  by  tire  has  been  replaced  b.v  one  contain- 
ing standard  works  in  history,  biography,  science  and  philosophy, 
with  a  fair  proportion  of  miscellaneous  literature.  Additions  will 
l>e  made  from  time  to  time. 

DISCIPLINE. 

An  unqualified  obedience  to  just  rules  is  flr.st  acquired ;  but  a 
cheerful  obedience,  however,  is  taught  and  insisted  upon.  A  record 
of  the  student's  habits  in  respect  to  his  scholarship,  obedience  to 
rules,  and  general  punctuality  is  kept.  This  record  is  preserved  in 
the  institution  and  copy  sent  to  parent  or  guardian  when  recjuested. 

WESTER  VILLE. 

The  University  is  located  in  Westerville,  Franklin  county,  Ohio, 
on  the  Cleveland,  Mt.  Vernon  and  Columbus  R.  R.,  twelve  miles 
north  of  Columbus.  Westerville  is  the  largest  and  most  flourish- 
ing place  in  Franklin  county,  the  capital  excepted,  and  is  noted  for 
its  beauty  and  healthfulness.  For  high  morality,  quiet  and  order 
is  hardly  equalled — certainly  not  surpassed — by  any  place  in  the 
iState,  or  in  the  whole  country.  No  drinking  saloon,  or  other  low 
l)lace  of  resort,  is  tolerated. 

BUILDINGS. 

The  main  University  Building,  erected  to  take  the  place  of  the 
one  destroyed  by  fire,  is  completed  and  in  use. 

Saum  Hall,  which  has  been  thoroughly  refitted,  furnishes  a  home 
for  the  ladies  who  remain  there  under  the  care  of  the  principal. 

EXPENSES. 

Tuition,  in  all  classes,  per  term  of  20  weeks,  including  incidental 
expenses,  $12.00. 

Instrumental  Music,  per  term,  $12.00.  Modern  Languages,  per 
term,  $10.00 

Pent'il  Drawing  and  Perspective,  $o.00  per  term  of  ten  weeks. 
Oil  Painting,  .$10.00  per  term  of  ten  weeks. 

Children  of  superanuated  and  itinerant  Ministers  of  the  Confer- 
em-e  co-eperating  with  the  University,  are  received  free  of  tuition. 

Boarding,  in  private  families,  $3.00  to  $4.00  per  week.  In  clubs, 
$2.00  to  $2.50  per  week.  Students  will  be  assisted  in  procuring 
rooms  and  boarding  by  calling  upon  the  Secretarv,  at  the  Ladies' 
Hall. 

Text  Books  may  be  procured  in  ^Vesterville. 

For  lurther  particulars,  address 

REV.  H.  A,   THOMPSON,  D.  B\,    , 

^  Westeri'Ule,    Ohio, 


OPINIONS  OF  THOSE  WHO  KNOW  US. 

Tliis  institution  is  one  ol'  the  most  proiuising  seats  of  learning  in 
the  land. — Alexander  Clark,  in  Melhod)>it  krrorder,  {Pa.) 

The  good  infiiienee  of  tlie  University  is  felt  in  the  village,  which 
has  never  yet  allowed  a  gambling  or  drinking  saloon  to  exist  in  the 
township. — South  Bend   Tribune,  (Ind.) 

We  believe  that  in  quality  of  instruction  and  class  of  min<l  to  lie 
instructed,  Otterbein  should  justly  rank  among  the  first-class  col- 
leges of  the  State. — Editor  Beltgions   Telescope. 

The  late  catalogue  shows  us  that  the  year's  labors  have  been  suc- 
cessful in  all  that  pertains  to  the  stability,  patronage  and  public  ap- 
preciation of  so  valuable  an  institution. — Editor  Herald  of  Goqul 
Liberty,  Dayton. 

The  last  catalogue  is  very  interesting.  The  college  building  which 
was  accidently  burned,  has  been  rebuilt  with  the  modern  imi)rove- 
ments  of  architecture,  and  presents  a  tine  and  imposing  ai)pearance. 
— Bueyrus  Forum. 

Being  so  far  from  a  large  city,  iji  a  quiet  town  of  about  twelve 
hundred  inhabitants,  with  no  diinking  saloons,  with  a  vigorous 
and  harmonious  sentiment  pervadinja:  the  tf)wn,  its  students  are  re- 
moved from  the  many  temptations  which  prove  the  ruin  of  so 
many  college  students.  AVe  cordially  recommend  Otterbein  Uni- 
versity to  all  our  readers. — Colnrrdnix  Gazette. 

I  enjoyed  my  recent  visit  to  Ottcrbeiu  University  very  much. 
The  surroundings  are  in  every  way  attractive.  Besides  the  charm- 
ing landscape  as  seen  from  the  college  windows,  the  moral  tone  of 
the  village,  entirely  free  from  drinking  or  gambling  saloons,  pre- 
serves students  from  the  temptations  that  l)e.setthem  in  large  cities. 
I  could  scarcely  realize  with  the  rural  quiet  that  prevailed  (lurin<: 
Commencement  Week,  that  T  was  within  a  dozen  miles  of  the  cap- 
ito)  of  the  great  State  of  Ohio. — Hon.  Schuyler  Colfax,  Ki-]'ire  iV'^'- 
ident  of  the   United  State.^. 

The  new  President  and  new  building  have  given  to  Otterbein  a 
new  impulse.  A  large  increase  in  the  luunber  of  students,  greater 
ethciency  and  thoroughness  in  instruction,  and  added  i-ourse  of  lec- 
tures on  special  subjects,  are  the  luqipy  evidences  of  increasing 
success  and  prosperity. — Jfon.  E.  E.  White,  in  Education(d  Monthly. 

The  founders  of  the  University  showed  their  wisdom  in  the  loca- 
tion, for  the  morality  of  the  town  is  a  wonder.  Not  one  .sal(K)n  or 
place  of  resort  is  tolerated,  and  jiarents  can  send  their  sons  there 
without  feai".  We  advise  parents  who  are  doubtful  of  the  wisdom 
of  educating  boys  and  girls  in  the  same  scliool,  to  visit  Otterbein 
I'niversity.  There  the  jiroblem  is  solved  and  the  good  results  are 
shown. —  WomaiCs  Journal,  BoMon. 


IN  ACTUAL  LIFE.  389 

The  Home,  Pronlief,  and  PofepMissionaff  Society 

OF  TBE  UlTITED  BBETHEEIT  IIT  CHUIST. 

OFFICE  AT  DAYTON,  OHIO. 


Officers  and  Members  of  the  Board. 

PRESIDENT. 
REV.  D.  EDWARDS,  D.  D. 

VICE-PRESIDENTS. 

Rev.  J.  J.  GLOSSBRENNER, 
Rev.  J.  WEAVER,  Rev.  J.  DICKSON. 

Rev.  D.  K.  FLICKINGER,  Secretary. 

J.  W.  HOTT,    Treastirer. 
DIRECTORS. 

Rev.  J.  KEMP,  Rev.  W.  C.  SMITH,  Rev.  D.  SHUCK, 

Rev.  W.  J.  SHUEY,   Rev.  W.  McKEE,  J.  HOKE,  Esq. 


ouganized  may,  isss. 


About  fifty  thousand  persons  have  been  brought  into  the 
church  through  the  labors  of  its  missionaries.  Its  foreign 
missions  are  in  Germany,  and  on  the  western  coast  of  Africa. 
Frontier  missions  are  successfully  operated  in  West  Virginia, 
Tennessee,  Kentucky,  southern  Illinois,  Missouri,  Kansas, 
Colorado,  California,  Washington  Territory,  Dacotah,  Minne- 
sota, Oregon,  Wisconsin,  and  Ontario, — home  missions  in  the 
states,  East  and  West. 

In  the  year  1873  it  employed  three  hundred  and  twenty-four 
missionaries,  and  paid  for  the  support  of  the  work  $92,244.82. 


390  CHRISTIAN  CO-OPERATION 

Since  its  organization  the  churches  have  contriljuted  to  the  sup- 
port of  its  missionaries  $1,090,383.35.  Of  this  amount  $467,- 
307.15  have  been  paid  as  missionary  money,  and  the  remain- 
ing $623,076.20  as  salary  by  the  missions. 

Laborers  for  the  harvest  of  the  Master — with  millions  of 
money  for  their  support — and  the  fullness  of  the  divine  bless- 
ing are  the  chief  wants  of  the  society. 

Millions  of  souls  for  whom  Christ  died  are  going  quickly 
down  to  endless  night.  Will  we  not  hasten  to  their  rescue 
with  the  all-saving  gospel  of  Christ  ?  Think  of  the  loss  of  a 
soul,  forever  shut  out  from  the  home  of  the  good.  Think  of 
what  you  may  do  to  prepare  the  way  for  the  salvation  of  men. 
Think  of  the  example  of  the  blessed  Redeemer  who  has  just 
passed  before  you  from  the  great  work  accomplished  by  him 
on  the  earth,  to  the  intercession  of  his  throne.  The  divine  sys- 
tem of  salvation  opened  and  declared  to  men  by  Christ,  must 
be  proclaimed  quickly  to  all  nations. 

Jesus  said,  "And  greater  works  than  these  shall  he  do  because 
I  go  to  my  Father."  What  could  be  greater  except  the  pros- 
ecution of  the  same  work  until  the  world  shall  be  won  to 
Christ.  Who  would  not  wish  to  join  in  a  work  so  glorious  and 
grand  in  its  nature  and  results !  Reader,  does  not  the  Lord  of 
the  harvest  ask  that  you  give  yourself,  or  the  fruit  of  your  la- 
l:)or,  for  the  salvation  of  those  who  arc  perishing  in  the  fields 
of  sin  ? 

for:»i  of  bequests  an]>  devises. 

Persons  making  donations  to  the  society,  by  will,  should  ob- 
serve the  following  form : 

I  give  and  bequeath  unto  the  Home,  Frontier,  and  Foreign 
Missionary  Society  of  the  United  Brethren  in  Christ,  organ- 
ized by  the  General  Conference  of  said  church,  May  20th, 
[853,  and  incorporated  in  Butler  County,  Ohio,  September  23d, 
1853,  the  sum  of dollars;  and  the  receipt  of  the  treas- 
urer of  the  society  shall  be  a  sufficient  discharge  therefor  to  my 
executors. 


IN  ACTUAL  LIFE.  391 

Union  Biblical  Seininary, 

J?^OUPTI>EI>    IJS    X869, 

Located  at  Dayton,  Ohio,  is  under  the  auspices  of  the  United 
Brethren  in  Christ.  The  design  of  this  institution  is  to  afford  young 
men  entering  the  ministry  facilities  for  a  thorough  preparation  for  the 
work.  The  course  of  study,  which  embraces  systematic  and  pastoral 
theology,  Hebrew  and  Greek  exegesis,  Bible  and  church  history,  and 
sacred  rhetoric,  is  well  adapted  to  this  end. 

Faculty. 

Rev.  L.  Davis,  D.  D., 
Rev.  G.  a.  Funkhouser,  A.  M.,  Rev.  D.  D,  DeLong,  A.  M. 

Terms  of  Admission. 

Applicants  for  admission  into  this  seminary  must  be  members  of 
good  standing  in  some  Christian  church.  They  must  produce  satis- 
factory testimonials  to  the  faculty  of  a  prudent  and  discreet  deport- 
ment, and  that  they  possess  competent  talents  for  the  work  of  the 
ministry.  The  course  of  study  occupies  three  full  years.  In  special 
cases,  this  may  be  somewhat  abridged.  But  students  will  be  contin- 
ually urged  to  take  the  full  course  when  at  all  practicable. 

Expenses. 

Tuition  and  room-rent  free.  Board  from  $3.50  to  $4.50  per  week. 
Some  students  board  themselves  at  a  much  less  expense.  Books  and 
stationery  a.ve  furnished  to  students  at  reduced  prices. 

Library  and  Heading  Boom. 

There  is  a  small  library,  containing  valuable  books,  to  which  ad- 
ditions will  be  made  from  time  to  time,  connected  with  the  seminary 
for  the  use  of  the  students,  also  a  reading-room,  accessible  to  all,  fur- 
nished with  leading  religious  newspapers  and  reviews. 

There  is  also  connected  with  the  seminary  one  religious  and  liter- 
ary society,  which,  it  is  believed,  will  be  very  profitable  to  those 
becoming  members  of  it. 

For  particulars,  address  Rev.  L.  Davis,  D.  D.,  or  the  general 
agent,  Rev.  S.  M.  Hippard,  Dayton,  Ohio. 


392  CHRISTIAN  CO-OPERATION 

Westfield  College. 

LOCATED  AT 

WESTFIELD,  CLARK  CO.,  ILL. 


This  institution  has,  in  a  few  years,  unobtrusively  grown  into  an  in- 
fluence that  may  well  gratify  its  founders.  Two  courses  of  study  are 
laid  down,  the  scientific  and  classical,  the  completion  of  either  of 
which  secures  an  appropriate  degree.  While  either  of  these  is  de- 
sirable, students  are  constantly  advised  to  pursue  the  classical.  Be- 
sides these  regular  courses,  a  partial  course  is  marked  out  for  those 
preparing  for  the  profession  of  teaching,  for  whose  benefit  special  in- 
struction is  regularly  given  in  normal  classes.  Good  facilities  are 
provided  for  the  study  of  music,  drawing,  painting,  book-keeping, 
and  penmanship.  The  co-education  of  the  sexes  is  practically  in- 
dorsed ;  and  both  sexes  are  admiited  to  all  classes.  Parents  are  re- 
quested earnestly  to  consider  what  good  reason  they  can  have  for  deny- 
ing their  daughters  any  intellectual  culture  that  is  good  for  their  sons. 
It  is  believed  that  no  such  reason  exists ;  and  accordingly,  we  beckon 
to  all  to  come.  But  while  recognizing  the  need  of  common  culture, 
we  at  the  same  time  sedulously  maintain  well-defined  limits  of  social 
intercourse  between  the  sexes,  deeming  a  miscellaneous  familiarity 
hazardous  to  good  manners,  good  scholarship,  and  good  morals. 
Therefore,  parents  may  be  confident  that  their  daughters,  as  well  as 
their  sons,  committed  to  our  care,  will  be  shielded  from  harm,  so  far 
as  human  protection  can  shield  them. 

Our  location  is  pleasant  and  healthful,  and  easy  of  access.  Ex- 
penses are  moderate — board,  including  furnished  rooms,  ranging  from 
$2  to  $3.25  per  week.  Tuition  and  incidentals,  per  year,  $27.50. 
Family  scholarships  are  sold  for  $200.  These  furnish  tuition  to  an 
entire  family  as  long  as  desired.  There  are  also  other  forms  of  schol- 
arship for  sale. 

The  year  is  divided  into  three  terms,  beginning  respectively  in  Au- 
gust,  November,  and  March. 

Any  desired  information  given  by  catalogues  or  letters,  on  applica- 
tion to  any  member  of  the  faculty. 

Rev.  SAMUEL  B,  ALLEN,  A.  M.,  President. 

p.  s. — Natural  curiosities,  antiquities,  and  specimens  in  natural 
history,  earnestly  solicited:  also,  contributions  to  our  libraiy. 

S.  B.  A. 


IN  ACTUAL  LIFE.  393 


Hartsville  University. 


AN  INSTITUTION  OF  LEARNING, 

Under  the  control  of  the   White  River  and   Indiana  ajimial 
conferences  of  the  United  Brethren  in   Christ. 


FOUNDED  IIV  1833. 


The  course  of  instruction  is  thorough,  with  a  competent  faculty. 
Both  sexes  have  equal  advantages  and  receive  equal  honors.  The 
location — Hartsville,  Bartholomew  County,  Indiana, — is  pleasant  and 
healthy.  Tuition  and  board  are  reasonable.  There  are  three  terms  in 
the  year,  commencing  respectively  on  the  first  Monday  in  September, 
the  second  Monday  in  December,  and  the  third  Monday  in  March. 
Students  admitted  at  any  time.  Music,  commercial,  and  penmanship 
extra. 

The  college  building  is  large  and  commodious,  being  60  by  80  feet, 
and  three  stories  high. 

Endowment,  ;?30,ooo.  Donations  solicited  to  the  amount  of 
$100,000. 

Hack  from  Columbus  to  Hartsville  on  every  Tuesday  and  Friday, 
and  from  Grreensburg  on  Monday  and  Thursday- 

For  further  particulars,  address  Prof.  Joseph  J.  Riley,  Secretary,  or 
Rev.  D.  Shuck,  President  of  the  Board  of  Trustees,  Hartsville,  Bar- 
tholomew County,  Indiana. 


394  CIIKISTIAN  CO-OPERATION 

AVALON  ACADEMY. 

AVALON,  LIVINGSTON  CO.,  MO. 


The  location  is  very  healthy,  and  one  of  natural  beauty.  Avalon, — 
a  ^uiet  country  village, — though  new  and  small  yet,  is  rapidly  and  sub- 
stantially grovk'ing,  and  will  furnish  ample  accommodation  for  all  that 
may  desire  to  become  students  of  the  academy.  There  are  few  places, 
if  any  in  the  state,  to  which  parents  can  send  their  sons  and  daughters 
with  the  assurance  that  they  will  be  as  free  from  extravagance  and 
vice  as  here.  Away  from  the  excitement  and  allurement  of  cities,  and 
many  villages,  Avalon  Academy  is  justly  regarded  by  its  founders  and 
patrons  as  affording  superior  advantages  to  those  who  earnestly  seek 
an  education. 

The  school-year  is  divided  into  two  terms  of  twenty  weeks  each. 
Students  may  enter  at  any  time.     Terms  open  in  August  and  January. 

The  academy  has  two  regular  courses  of  study — the  collegiate  pre- 
piratory  course,  and  the  English  course. 

Particular  attention  is  given  to  the  common  branches,  and — for  the 
benefit  of  these  who  will  teach — to  the  art  of  teaching  them. 

Lectures  on  practical  subjects,  by  the  instructors  and  others. 

An  unqualified  yet  cheerful  obedience  to  just  rules  is  taught  and 
required.  We  aim  to  secure  good  government  by  a  high  standard  of 
morality,  honor,  and  politeness;  by  appeals  to  the  student's  conscience 
rather  than  to  painful  discipline. 

Tuition  in  common  branches,  per  quarter,  $6.00 ;  higher  branches 
and  ancient  languages,  ^7.00;  incidental  fee,  50  cents  ;  instrument- 
al music,  per  twenty-four  lessons,  one  hour  each,  $10.  The  academy 
being  partially  endowed,  the  Board  is  enabled  to  put  the  tuition  thus 
low.  Boarding  in  private  families,  $2.50  to  $2>  P^r  week.  Rooms 
for  self-boarding  can  be  rented  for  from  $1  to  3. 50  per  month. 

For  further  particulars,  inquire  of  or  address  Prof.  M.  H.  Ambrose, 
A.  B.,  Principal,  or  Miss  Lizzie  Hanby,  M.  A.,  Principal  Ladies'  De- 
jjartment  and  Teacher  of  Instrumental  Music,  Avalon,  Mo. 


IN  ACTUAL  LIFE.  395 


WESTERN  COLLEGE. 

WESTERN,  LINN  COUNTY,  IOWA. 

Fo\iiid.ecl  in  1856. 


A  Christian  college,  with  preparatory,  scientific,  and  classical  depart- 
ments. Also,  a  complete  commercial  department,  enibracitig pentnan- 
ship,  book-keeping,  phonography,  and  telegi'aphy ;  also,  music  and 
drawing. 

Both  Sexes  Admitted  to  all  Classes. 

Three  terms,  of  thirteen  weeks  each,  annually.  Tuition  in  all  the 
college  classes,  $*]  per  term;  incidental  fee,  $1.50;  commercial  de- 
partment, music,  and  drawing,  extra.  Boarding,  including  room 
furnished,  except  fuel,  ^2.75  to  ^3  per  week.  Many  students  board 
themselves  at  half  the  above  expense.  Commodious  homes  for  ladies, 
under  a  kind  and  careful  principal. 

Persons  coming  to  Western  should  either  come  by  rail  to  Cedar  Rap- 
ids, where  they  will  find  a  hack  leaving  the  Valley  City  Hotel  each  day 
at  2:30  P.  M.  for  Western,  or  to  Eli  Station,  on  the  B.  C.  &  M.  R.  R., 
which  is  three  miles  east  of  Western,  where  they  will  find  conveyances. 

The  college  is  located  in  a  very  healthy  section  of  country.  Sick- 
ness is  a  rare  occurrence  among  its  students.  In  its  entire  history  of 
eighteen  years  but  two  have  died  when  in  attendance.  The  village  Ls 
noted  for  its  pervading  moral  and  religious  influence.  No  drinking 
or  gambling  house  is  tolerated.  This  religious  tone  of  the  church, 
combined  with  that  of  the  school,  renders  it  a  place  the  most  favorable 
for  the  moral  and  religious  development  of  young  people  resorting 
to  this  place  for  obtaining  an  education. 

Nearly  all  of  those  who  have  graduated  from  her  halls  are  active 
Christian  men  and  women,  the  majority  of  whom  commenced  their 
religious  life  while  students  here. 

Send  for  circulars  to  Rev.  E.  B.  Kephart,  President,  Western  Col- 
lege, Western,  Linn  County,  Iowa. 


396  CHRISTIAN  CO-OPERATION 


Lebanon    Valley    College 


IS  LOCATED  AT 


Annville,  Lebanon  County,  Pennsylvania, 

On  the  Lebanon  Valley  Railroad,  twenty-one  miles  east  of  Har 
risburg,  and  is  accessible  by  ten  trains  daily. 


This  location  is  among  the  most  beautiful  and  healthful  in  the 
state. 

There  are  two  college  buildings,  very  commodious  and  well  fur- 
nished, each  surrounded  by  ample  grounds. 

The  south  college,  or  ladies'  hall,  is  exclusively  occupied  by  the 
lady  students,  the  lady  teachers,  and  the  president's  family.  The  north 
college  is  occupied  by  the  young  men. 

The  college  aims  to  secure  not  only  THOROUGH  instruction,  but 
also  CORRECT  HABITS  and  GOOD  morals. 

In  the  classical  course  all  the  classes  are  represented,  and  instruc- 
tion is  also  given,  by  experienced  teachers,  in  the  preparatory  and 
academical  English  studies. 

Prominence  is  given  to  vocal  and  instrumental  music. 

The  Board  of  Instruction  has  been  increased,  and  the  faculty  com- 
prises men  eminent  for  scholarship  and  forsuccess  as  practical  teachers. 

The  next  scholastic  year  will  begin  August  24,  1874. 

For  a  catalogue,  and  full  infonnation,  address  the  president. 

L.  H.  HAMMOND,  A.  M. 

Annville,  Lebanon  County,  Pennsylvania. 


IN  ACTUAL  LIFE,  397 


CLOSING     REMARKS. 


I. 

The  chapter  on  "  Open  and  Close  Organizations  " 
is  omitted.  There  are  several  reasons  for  this. 
The  book  has  already  gone  beyond  its  prescribed 
limits,  notwithstanding  the  manuscript  has  been 
condensed  and  cut  down  all  that  it  could  be  not  to 
spoil  the  plan.  Still  further  contraction  was  neces- 
sary. I  chose  to  shorten  by  omitting  the  discus- 
sion of  secretism,  because  I  did  not  wish  to 
formally  introduce  the  subject  without  discussing 
it  thoroughly.  This,  as  I  have  indicated,  would 
have  made  the  book  too  large.  Anything  less 
than  a  thorough  discussion  would  only  damage  the 
cause  and  increase  the  bitterness,  which  is  too  great 
already.  I  can  not  consent  to  add  fuel  to  the  flame, 
unless  it  be  done  in  such  a  way  as  to  accomplish 
some  good.  My  views  on  this  question  are  positive 
and  well-defined.  They  are  correct  and  rational. 
They  are  in  manuscript,  and  can  be  published  at 
any  time.  If  persons,  after  reading  this  book, 
wish  to  know  my  convictions  upon  the  subject  of 
secret  societies,  they  have  but  to  say  so,  and  they 
can  be  accommodated. 

II. 

The  ground  has  now  been  gone  over.  The 
salient  points  have  been  touched.  The  leading 
features  of  this  system  have  been  presented.  The 
results  have  been  briefly  stated.    The  field  is  ample, 


398  CHRISTIAN  CO-OPERATION 

varied,  and  rich.  Deep  and  extensive  tracts  lie 
untouched,  inviting  future  effort.  Let  us  not 
forget  that  this  book  is  largely  suggestive.  An  op- 
portunity to  think  is  here  presented  to  the  reader. 
A  great  thought  is  here  developed  as  a  living 
reality.  It  is  worthy  of  the  most  earnest  consid- 
eration. It  is  to  be  hoped  that  the  book  will  be 
read  and  re-read,  and  studied,  till  it  is  fully  com- 
prehended in  its  spirit,  aim,  and  object;  until  the 
soul  is  fired  up  with  a  holy  enthusiasm  to  enter 
into  the  work  and  devote  the  life  to  the  cause  ot 
God  in  this  direction.  System  is  important,  and 
system  is  here  presented.  But  little  can  be  accom- 
plised  in  a  desultory,  disorderly  way.  Well-di- 
rected, concentrated,  and  continued  effort,  with  the 
blessing  of  God,  will  insure  success.  Here  i? 
method,  here  is  order,  here  are  opportunities  for 
persistent  work.  Who  will  consecrate  himself 
unto  the  Lord? 

III. 

What  do  we  want?  There  is  much  that  we 
want.  Our  desires  are  large,  our  expectations  vast, 
and  our  purposes  bounded  only  by  the  line  of  im- 
possibility. 

First:  we  Avish  to  engage  the  minds  and  souls  of 
the  people.  Every  human  being  has  a  soul  worth 
saving,  a  mind  worth  cultivating,  a  life  worth  en- 
gaging aright,  a  mission  to  be  accomplished  in  this 
world.  Come,  then,  one  and  all,  and  range 
yourselves  under  this  plan,  and  find  work  to  do, — 
the  rich  and  the  poor,  the  high  and  the  low,  the 
learned  and  the  unlearned,  the  strong  and  the 
weak. 

Second:  we  want  labor.  This  is  important,  "  Go 
work  in  my  vineyard."     We  want  men  and  women 


IN  ACTUAL    LIFE.  399 

who  are  willing  to  devote  themselves  unselfishly  to 
the  Master's  cause.  We  want  church-memlDers 
who  will  labor  in  lawful  callings  and  make  money 
to  put  in  the  Lord's  treasury.  We  want  those  who 
Avill  carry  the  gospel  to  the  poor,  the  degraded,  the 
downtrodden  of  earth.  We  want  workers  for  the 
church,  the  Sabbath-school,  the  seminary,  the  col- 
lege. Men  and  women,  we  want,  who  are  willing 
to  work  anywhere  for  God, — work  as  they  can,  as 
God  opens  the  way. 

Third:  we  want  money.  This  is  the  great  desid- 
eratum. Money  will  accomplish  wonders.  We 
would  that  men  could  all  learn  to  love  money  less 
and  love  God  more,  so  that  his  cause  would  have 
all  the  money  it  needs.  But,  then,  we  do  not 
despair.  We  are  hopeful.  We  shall  ask,  hoping 
to  get  all  the  money  we  need  in  due  time.  We 
want  money  to  pay  ministers  for  their  labor;  to  pub- 
lish and  circulate  good  books  and  papers;  to  estab- 
lish Sabbath  and  other  religious  schools;  to  build 
church-houses  and  homes  tor  ministers;  to  carry 
the  gospel  to  destitute  portions  of  the  earth;  to 
help  the  poor;  to  educate  and  provide  for  orphan 
children.  All  these  causes,  and  others  that  might 
be  named,  call  for  money.  To  make  money  and 
spend  it  for  the  Lord,  and  not  for  ourselves,  should 
be  the  motto  of  every  human  being.  Consecrate 
unto  the  Lord. 


INDEX. 


PAGE. 

Ancestry,  religious 27 

im,  oneness  of 108 

Authority  of  the  Church 123 

Arguments  for  discipline 15° 

Authority,  delegation  of 283 

Advantages  of  this  mode  of  making  ministers 166 

Arguments  for  education.  .    .   .   ; 190 

Administration  of  discipline 204 

Assemblies 207 

Appeals 248 

Arguments  for  instrumental  music 338 

Avalon  Academy 394 

Basis 57 

rotherhood  of  man 103 

Baptism,  one  ordinance  of. 1^7 

Bible  of  undoubted  authority 162 

Burial  of  the  dead 242 

Boundaries   of  conferences 249 

Brothers  and  sisters 277 

Biblical  Seminary,  Union 391 

Constitutions 76,  199,  230,  236,  238 

o-operation 24 

Christian  world,  state  of. 30 

Church,  the  first 34 

Church-book  at  Baltimore 35 

Christian  church 59 

Church,  how  constituted 68 

Church,  Greek  word  for 71 

Church,  our  use  of  the  term 73 

Church,  nature  of 75 

Catholicity  of  church 80 

Church,  unity  in  the 95 

Comforter,  but  one 104 

Class-meetings 117 

Camp-meetings 121 

Church,  joining  the 1-2 

Church  government 145 

Confession  of  faith 157 

Church  proper  in  the  Discipline 2^7 

Certificates 208 

Conference,  quarterly 210 

Conference,  annual 212 

Conference,  General 213 

Conferences,  boundaries  of. 249 

Church  organizations 228 

Church  and  parsonage  houses 228 

Children,  instruction  of 244 


402  INDEX. 


PAGE. 

Charters 248 

Courtship 264 

Children 275 

Church  and  state  separate 285 

Civil  laws,  obedience  to 289 

Colleges 385-396 

Degenerate  tendency 17 

emand 19 

Development,  the  work  a 45 

Definition  of  teim  church 65 

Door  into  the  church 105 

Discipline,  formation  of 148 

Discrimination  between  creed  and  discipline 150 

Duties  of  ministers 176 

Duties  of  members 203 

Dead,  burial  of  the 242 

Decisions  of  General  Conference 243 

Dress 244 

Doctrinal  publications 246 

Difficulties  and  encouragements 373 

Tj^ffort,  a  new  one '.....  33 

X!ixpansion   and   consolidation 51 

Exhibition  of  principle  .    • • 23 

Evangelical  Association 87 

Experience,   unity  of no 

Exhortation  of nS 

Equality  of  ministers 172 

Education  in  the  church 179 

Educational  facilities 187 

Evolution 195 

Evangelization,  or  itinerant  preachers 233 

Extent  of  obedience  to  civil  law 292 

Feeling  toward  other  churches 86 

aith,  unity  of. loi 

Fasting  a  means  of  grace 116 

Faith,  confession  of •  .    .   .    .  197 

Kamily 261 

Germans,  among  the 46 

reek  word  for  church 71 

Grace,  means  of 113 

Government  of  the  church 145 

Government  of  the  church,  form  of. 157 

( jovernment,  civil •    • 282 

<  'lovernment  defined 284 

Home  view  of  our  churches 84 

istorical  view  of  elements 84 

Hebrew    Language 179 

Historical   resume 185 

Husband 266 

Hartsville  University 393 

Inspiriting 22 

dentified   idea 179 

Itinerant  plan 233 

I  nstruction  of  children 244 

Instrumental  music 247,  329 

"              "        Arguments  for 338 

"              "        Arguments  against 342 

Involuntary  servitude 353 

Institutions,  our 382 


J 


oining  the  church 122 

Liberality,  our •  .  124 

aity,  privileges  of 129 

Love 262 


INDEX.  403 


PAGE, 

Ixive  of  song 332 

Lebanon   Valley  College 396 

Membership 89,  201,  202,  203,  380 

istaken  notions  of  unity 98 

Means  of  grace 113 

Meditation,  devout • 114 

Missionary  element 142 

Ministry,  mode  of  making 163 

Ministers,  different  terms,  etc 174 

Monthly  or   official  meetings 209 

Ministry  in   Discipline 215 

Missionary  Society 236,  389 

Marriage   ceremony 241 

Marriage   relation 265 

jNIother  of  family 270 

Music,   vocal 'and  instrumental ,, 329 

Music  is  of  God 336 

Music  in  history 336 

Music,   instrumental,  argument  for 338 

Necessity  of  the  work 48 

ame,  the 91 

Negations 98 

Origin  of  the  work 27 

rigin  of  the  United  Brethren  in  Christ 51 

Our  use  of  the  term  church 73 

Officers  in  the  church , 78 

Object  of  the  church 79 

Ordinances  and  unity 119 

Objections  to  Discipline  answered  .' 155 

Official   meeting 200 

Oaths 347 

Origin  of  authority 282 

Obedience  to  civil  law 289 

Obdience,  extent  of  to  civil  law 292 

Open  resistance  to  civil  law 295 

Otterbein  University 3S5 

Pioneer  movement 32 

rayer  of  Savior  for  unity 109 

Personal  piety  aids  unity 112 

Prayer  as  a  means  of  grace 115 

Prayer-meeting 117 

Preaching  aids  unity 118 

Privileges   of   laity 129 

Pastors  may  be  elected 13- 

Prerogatives  of  General  Conference  .    ,    .    .    , 135 

Polity  explained 157 

Parity  of  ministers 172 

Parsonage  houses , 228 

Printing  Establishment 240,  383 

Poor,  care  of  the 241 

Power  of  song , 33^ 

Principle  I 261 

Principle  II 282 

Principle  III 296 

Principle  IV 314 

Principle   V 320 

Principle  VI 3c', 

Reasons  for  issuing  the  work 17-25 

eformation 29 

Religion \\  5p_6g 

Revelation,  one ' 103 

Rule  of  faith  and  practice 106 

Reading   the  word u^ 

Reception  of  members 202 


404 


INDEX. 


PAGE. 

Ritual 241 

Reception  of  preachers  by  church 249 

Resistance  to  government 295 

Results  of  the  system 372 

Remarks,   closing 397 

Spirit  of  union  among  us 86 

inging  as  a  means  of  grace 115 

Spirit  of  the  church 123 

Support  of  ministers 177 

Sabbath-school 230 

Secret  societies 245 

Slavery 246,  353 

Singing,  rule   on 247 

Singing,  discussion  of 329 

Sexes 261 

Sisters   and    brothers 277 

State  and  church  separate 285 

Scene  in  autumn 330 

Song,  power  of 334 

Singing  in  worship 351 

Statistics 380 

a  tabernacle,  building   of  old 81 

abernacle,  building  of  new 82 

Tabernacles,  feast  of 121 

Terms  of  membership 89 

Theories   on   unity 95 

Terms  applied  to  ministers 174 

Trial  of  members 204 

Temperance,  rule  on 247 

Temperance,  discussion  of 296 

Union  and  co-operation 24 

ses  of  the  term  church 65 

Union,  spirit  of 86 

Unity  in  the  church 95 

Unity   of  faith 101 

Unity,  prayer  of  Savior  for 109 

Unity  of  experience no 

Unity  in  personal  piety 112 

Union  among  members 204 


V. 


ariety  in  the  ministry 178 

Walking  round  about  Zion 69 

eekly  meeting •  207 

War,   carnal 246,  314-329 

Wife 267 

Worship,  singing  in 351 

Westfield  College 392 

Western  College 395 

iJiion,  walking  round  about 69 


